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PANCHADASHI
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FOR CONSULTATION ONLY
TRANSLATED
BY
u. N. ROY
Author of “ Siva-Sumhila ”
mfj,;..:
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/A'm.r five
,ir r :
CALCUTTA*
THACKER, SPIN
1911
kern, fully* ;Fiti
th
’ ’
ATJTW
The Veda nta requires no
When Hinduism was nearly dn.
then the great sage Sankaracharyya a^
the public as the defender of Hinduism <».
the help of this Vedantic system of philosophy Ctrl
the Buddhist faith out from India ; he was a staunch
supporter of the Vedanta. Among all the differ¬
ent systems of philosophies prevalent in India, the
Vedanta may be described as the best, and among
all the different books on the Vedanta, Panchadashi
| can not only be described as th e best bnft it is the
essence of the Vedanta.
This treatise is entitled Panchadashi because
it contains fifteen chapters. The wise author
deals in the first five chapters of this book with
discriminations about Truth, Elements, Duality,
the five vestures which are ensheathing the Soul,
and* Great sayings. In the next five chapters he
deals with the Great Soul as compared to a paint¬
ing, Satiety, Concentration of the mind, Life as com¬
pared to a drama, and about the Individual conscious¬
ness, and also he explains them fully. Finally, in
the last five chapters he deals with pleasure derived
,|r the Soul,—the .(Jnity
0 knowledge, and from the
aperty.
,ue beginning this treatise explains so
..rttely that <Sne can follow clearly from the
.. u tainnient of the True Knowledge up to Salvation
and understand them thoroughly. It also vividly
describes how a man can attain the True Knowledge
and Salvation after knowing about the unreality
of this World. From the beginning to the end one
I can find nothing but the highest display of knowledge
and learning.
! . For the benefit of those who are unable to un¬
derstand Sanskrit I have translated Panchaddshi
from the origyial. If any one in any way <p„n better
himself after reading this translated treatise, I shall
then think that my labour has been amply and justly
rewarded.
In conclusion, I beg to add, that it is almost
impossible, while translating, to keep the meaning
intact as well as have a good style of English. I
hope, and shall feel obliged, and grateful to any one
Jriio points out any mistake that I might have com¬
mitted. «■ •
Bisorimikatio*,
c»> commencing »
Respkotfui. y dbdioatbd to
'^ LL Aspirants.
* mtsTfy
CHAPTER I.
;
Discrimination about TrUw.,
Before commencing the following philosophical
treatise, I bow to the Lotos-feet of my religious pre¬
ceptor, Shankarananda, being cognizant that no
distinction exists between him and the Great Soul,
the dispeller of illusion, which is the source of pride,
etc., and the cause of great sorrow to the animal
kingdom.
2. Now I am going to describe, after paying
my homage to the said religious preceptor, how a man
can derive True Knowledge from this false world.
3. Everything is destroyed in the course of
time. Sound, Touch, Figure, Taste and Smell are
the signs of Space, Air, Fire, Water and Earth res¬
pectively. Though each of them is quite different
from the other, yet the consciousness by which we
understand the presence of the above-mentioned
different elements, is but one, therefore, we can deduce
that, there cannot be more than one consciousness.
4. As, in the awakened state, though the things
we see are different from one another, yet, we conceive
them all by one and the same consciousness, likewise,
in the dreaming state, it is the same. Tnougli
* t .... 1 '
mtSTfiy
. l'ANCHADASHI,
af^rently no difference exists between our awakenfedr
^tttkdreaming "states, yet the only difference .we per¬
ceive between them ia, that in dreaming state the
things we perce>^ vanish with the end of the dream,
but-in the awakened state it is not so, yet the con¬
sciousness in oift dreaming or awakened state is
one and the same.
5. Immediately a man awakdhed from sleep,
thinkS, that he was unconscious of everything during
sleep, this sense- may be defined as Smaran
because, in conscious state, everything, we think of,
cannot be seen by our eyes, also without the previous
knowledge of a thing, we cannot think of it. The
idea of one’s being unconscious, of the • existence of
things, during sleep, is an admitted truth, and with¬
out consciousness we cannot perceive it either, there¬
fore, we are bound to admit the existence of conscious¬
ness in sleep.
6. Though the things are different from one
another, either in our awakened or sleeping state,
yet our consciousness is always the same in the
above-mentioned two stages ; likewise, our conscious¬
ness during the sleeping state is different from that
of the unconscious state, but according to different
circumstances, sometimes it becomes identical with
consciousness. In the same way whether in dream¬
ing, awakened or in sleeping state our consciousness
uwsrffy^
FANCHADASHI.
<SL
is the same. The consciousness of one day cannot
f
be different from, tin?*' Of 1 another day.
7. Months, y,ears, C% r may pass on, yet our
consciousness .remains the same, it cannot be varied
at all.
8. The above-mentioned self luminous only
consciousness, is our Soul, and a source ot great plea¬
sure, even, after suffering a great deal, one may con¬
demn his Soul, yet, we cannot say, that it is not the
source of pleasure, because, nobody even likes un¬
happiness or death, but, on the contrary, everyone is
desirous of long life and happiness, therefore, we must
admit that, it is the source of pleasure and happiness.
9. The pleasure we derive from sons, friends,
etc., is for self, because, if it was not for self, then no
difference would have existed between relations and
outsiders, but our self-pleasure is more than the plea¬
sure we evince for our sons and relations,, because,
we may be separated from them, but we cannot se-
parate“ourseBes from our Soul, therefore, we can
. w „. „ , . Mif f
deduce that it is the source of extreme pleasure.
10. In the above-mentioned way, it has been
l«v m
•>w
proved, that, the Soul is a great source of pleasure.
When the Individual Soul being a part and parcel
of the Great Soul is a seat of pleasure, therefore, the
Great Soul is the source of greater pleasure, that fact
has already been proved in the Vedanta PMloso)
fhy. still I shall try!to prove it again later on.
I
FANCHADASHL
<SL
11. It has already been .proved that our Soul
i* a seat of pleasure, now the question is, if we can
feel this pleasure. If we cannot feel it, we cannot
love our Soul, because, we cannot love a thing unless
we “see its beauty , again, if we feel it still we cannot
define our Soul to be the seat of pleasure, because,
s'Vvtim we enjoy pleasure we never search for the cause
of it, therefore, how can we attribute pleasure to it ?
When we enjoy Heavenly pleasure then we cannot
wish for the pleasure derived from property, there¬
fore, our pleasure of Soul cannot be foreign, though
we can feel its pleasure still it is almost imperceptible,
so, it is the source of great pleasure.
♦
12. As, when a certain number of boys reciting
aloud a verse, together, sometimes the voice of one
individual ‘boy can be distinguished from the rest,
though the distinction is very vague, therefore, we
can defnje it as being ‘ ‘ audible ’ ’ and * * inaudible ”
at the same time, likewise, owing to many barriers
the pleasure derived from the Soul can be defined as
being ‘ felt ’ and ‘ not felt ’ at the same time.
13. Our attribution of falsity and non-existence
to a thing, which is ever-present and true is known as
Prohbandhah likewise, our enjoyment of
property and the thought of property hinders us
from< the feeling of pleasure derived from the Soul,
; and,also causes us to think it f unreal and non-exis-
tept. We can define this as / rotibandhak here, it
PANCHADASHT.
{eeliir^V the pleasure derived
»* - t
14. As, the voice of many ^oys’reciting a verse
together hinders us from hearing the-voice of one
particular boy, likewise, the phenomenal emanation
is the cause of preventing us from enjoying pleasure
derived from our Soul.
15. Entity, principle of activity and igmorance
in minute state, which are a reflection of the G\reat
Soul, may be defined as Prokriti and thus
Prokriti can be divided into two portions, viz.:
phenomena] emanation and illusion.
16. The consciousness which is reflected pn the
phenomenal emanation, and being guided by it, is
known as Iswar —4.e., the creative power of
God
17. That consciousness reflected on the pheno.
menal emanation, and being guided by it, is known
as life, and this life, according to the different condi¬
tions is known as man, horse, dogs, etc. The above-
mentioned phenomenal emanation is known a» the
casual frame, and the life existing in connection
with this casual body is termed the Intelligence
18. According to the wish of the Great Soul ;
from this phenomenal emanation, the whole ,of this
universe is produced for the"enjoyment of the animal
kingdom.
0° y * *
•» ;1!>. Jfrofti th'e five elements, our five senses are
produced, frorft space th? v'Shse of hearing is derived,
from air, that of too i, from fire, that of vision, from
water, that of. „a ste, and lastly from earth that of -
i&nell. " /
20. Our/ mental qualities can be divided into
two parts, thought and intelligence ; that which is the
cause o£ doubt, may be defined as thought, and that
which* finally determines certainty, may be termed as
the- Intelligence.
21 . from the above-mentioned five elements
five of our organs of sense are produced, viz .:—from
space the organ of speech is produced, from air, that
of touch, from fire, that of locomotion, from water
that of evaouation, and from earth that of genera¬
tion.
22. From the above-mentioned five elements bur
L ran or the vital air is produced, according to its
different actions, it is known by the following five
different names, viz.: -.Pran, A fan. Saman, Ifdyan,
and Byann , the air which flows through our nose is
called Pran, that which flows through the anus is
called 4pan, that which digests our food is called
1 Saman, the air existing in the throat is called Udyan,
and that which exists all over the body is known as
Byann &
i 2S. The five organs of perception, the five/organs
of actions, the five vital airs, thought and intelligence’
0 "S* *
©
»1
PANQKADASHl.
ft
combination of the above-named'seventeen or¬
gans, constitute, our casual frame, which may be also
defined, as the subtile body.
24. The intelligence derived from the phenome¬
nal emanation, which is existing in connection with
entity and the existence of that intelligence with our
subtile body may be defined as Taijas
and the creative power of this phenomenal emana¬
tion existing in connection with entity which is.again
existing in connection with our subtile body may be
defined as Hirannya-Garbha or Pro¬
lific nature, therefore, both in Tai'jas (^5^) and
in Hirannya-Garbha (fsw’P#) the existence of
subtile body is the same, but the difference between
theni is that the detached subtile body is termed
Taijas and the whole of the united subtile body is
termed Hirannya-Garbha.
25. The above-mentioned Hirannya-Garbha ,
knows, that no distinction is existing between it and
the Tai'jas, therefore, this is called the united, and for
want of this the Taijas is known as detached.
26. For the enjoyment of the above-mentioned
intelligence which is existing in the - animals produced
from the womb, egg, perspiration and vegetable
matters., etc. God created' space, etc.
27. Five eleriients such as space, etc., are divided
at first into two pa:*ts, ande'ach of the above-m&ntio ti¬
ed two parts into ,'our parts and again deducting half-
PANCHADASHI.
above-named divided parts, half of thpse, if
added, to each'of those four‘divided .parts, then this
process of combination is known as Panchami-Karan
28. The Hirannya-Garbha which is existing in
connection with the Grossbody, is known as Birat
and its detached existence—in connection
with Taijas is known as the world, composed of
animals, such as Man, Horse, etc.
29-30. Ignorant men, etc., for the enjoyment of
pleasure or sorrow in this world become addicted
to actions, and for their actions they constantly
incarnate, as, an insect fallen into a deep hole cannot
enjoy pleasure by coming out from the pit, likewise,
no man addicted to worldly actions can constantly
enjoy pleasure.
31-32. If that abpve-mentioned insect, through
the kindness of a person, is brought out, from the
pit, then there is no doubt, that, it is saved from
misery, likewise, if a man is guided by a-proper GWm
and succeeds in knowing the difference between the
five vestures which are ensheathing the Soul and the
Soul, then, there is no doubt that he enjoys everlast¬
ing bliss.
33. The following are the five vestures which
are ensheathing our Soul, viz. .-—(1) The Vesture
ol Grossbody, (2) The Vesture oi the Vital Airs, (3)
The ( Sensorial Vesture, (4) The National Vesture,
C
PANCHADASHI.
r *
/ •
i) and lastly the Vesture of Beatithde. As,. t'\e
silkworm suffers a great deal by staying in a sh^li
made by itself—likewise, our Soul being ensheathed
by the above-mentioned five vestures, forgets itself
and becomes addicted to the worldly actions.
34. The Grossbody, which is produced from the
five elements is known as the Vesture of Grossbody.
The Vital Air which is keeping the above-mention¬
ed Grossbody alive, is known as the Vesture of the
Vital Airs.
35. The feelings which guide this Grossbody is
known as the Sensorial Vesture, the intelligence is
known as the Rational Vesture.
*
36. The enjoyment which we enjoy is known
as the Vesture of Beatitude. As the Soul is existing
in connection with the above-mentioned five vestures
/therefore, it is known as Tat-lat that is,
when the Soul is guided by its Vesture of Grossbody
it is known as Grossbody, when it is guided by the
Vesture of Vital Airs—it is known as Vital Airs like¬
wise, when it is guided by the Sensorcal Vesture,
it is known as Sensorial Vesture, when it is guided by
the Rational Vesture, it is known as Rational .Vesture,
and lastly when it is guided by the Vesture of Beatf-
tude—ik is known as the Vesture of Beatitude.
37. By the above-mentioned way, when one
succeeds in finding out the difference between the
Soul and the five vestures which are ensheathing it,
panchadashi.
<S]
ghonstantly feel the pleasure derived from the Soul,
then only one'can understand the cpnnection which
is existing between the Great Soul and the Individual
Soul.
•38. In the dreaming state we forget even the
existence about the Vesture of the Grossbody, yet at
that time, our Individual Soul remains conscious of
everything which takes place, this is known as Annoy
( 5 ®rif?l) and at that time though our Soul is existing
within this Vesture of Grossbody, still it is buried
in oblivion, this is known as Betirek
With the help of Annoy and Betirek we can clearly
comprehend that our Soul is quite different from the
Grossbody.
39. During the sleeping state, though we forget
about our subtile body, yet the Soul remains conscious,
this is also known as Annoy, likewise, at that time,
though our conscious'Soul is existing within the sub¬
tile body yet it is buried in oblivion, this is also known
as Betirek. ,
40. Very little difference exists among the Ves¬
ture bf Vital Airs, the Sensorial Vesture and the
Rational Vesture, and the above-mentioned three
vestures are a part of the subtile body.
41. During deep meditation, though the^ Vesture
of Beatitude forgets about the "existence of the
casual ‘body, from which it is originated, yet the Soul
>emains conscious of every thing, this is also known
PANCHAIUSHl.
Innoy. Though tlie Soul is existing yet the caS
frame ’is buried in oblivion, this is "also known as
Betirek,
42. As, from a tree known as Munja, new leaves
spring from the stem of the old ones, and they are
quite different from the old ones, likewise, when we
succeed in separating our Soul from the above-men¬
tioned five vestures which are ensheathing it, then
we can attain True Knowledge, by knowing exactly
what our Soul is, and then only we can see that our
Soul is a part of the Great Soul.
43. By the above-mentioned way, the relation
between the Great Soul and our Individual Soul can
be perceived by us deducting the creative power of
God which is existing in connection with the pheno¬
menal emanation and self which is guided by illusion.
At'that time, we only perceive the consciousness of
our S,oul and the Great Soul.
44. The phenomenal emanation in connection
with ignorance is the cause of the existence of this
world, and the phenomenal emanation in connection
with entity is the cause of the creation of this world,
and the creative power of God which is guiding them
is known as Tat (^<5).
45. Jhe phenomenal emanation in connection
with entity which fs again contaminated with worldly
desires, and the po^er of Fswar which is existing in
connect'o’’ <’ em. is defined as Twong (<%%).
PANCHACASHI,
The phenomenal emanation which is exist¬
ing m connection with ignorance, entity, and entity
contaminated by worldly desires, are contrary to
each other, and when one succeeds in freeing himself
from them, then he can evince the connection be¬
tween our Soul and the Great Soul, and enjoy plea¬
sure.
47. In the sentence, (m *q?K t\i means
CWW'et seen in the past, and mean,
Of Wseen at present, therefore, the past and present
which are in opposition to each other must be elimi¬
nated, so it means, the man only.
The First part of the Argument to be
REFUTED.
48. Likewise, in the sentence < 5 * the
word means, the creative power of God which is
existing in connection with the phenomenal emana¬
tion, and the word ^ implies self existing in con¬
nection with illusion, therefore, if we eliminate'phe¬
nomenal emanation and illusion which are contrary
to each other, then it only means the Great all-per¬
vading Supreme Soul.
49. The existence of the Great Eternal Soul can
he understood by the sentence \g<; ^ Now
the question is, the Great Soul whose presence we
understand by the ab o v e- m eht i r. n ed sentence,
whether He is attributable or nr' mtable, ,if
• • ® ' •» > -
f * ,:v.a
w \|\ PAN0HADA.SH1. I 051
Hei* attributable, then He must be a heterochur
object*, because, then we cannot perceive His all-
pervading greatness, again, if He is beyond attribu¬
tion, that also is impossible, because, we can easily
attribute many qualities to Him, therefore,- one
who comes under the category of attribution, cannot
be beyond attribution.
Conclusion.
50. The qualities about which you have just
now spoken of, do they imply to the object having a
name, or to the object having no name ? The attri¬
bution of a name to an object which has no name is
impossible, likewise, attributing qualities to an object
with a name, becomes an objection to the argument
by reason of'its not enabling the intellect to arrive
at the last point where it may stop, therefore, this
fallacy is perceived at the Commencement of '
argument and at its conclusion.
* 51 . Not only do we find fallacy ip.' , ;,. i . .
mentioned argument, but we also fir
in the property, action, class and %
object, i.e., whether property e . J( .
with property or without prop
of property to an object wit' . , ,
sible, likewise, attribution
with,property, rhakes tyv hading us tn wui^ty
therefore, we are boim "
I
52. Our attribution of qualities, etc., to the Great
Omniscient God and also our imagination of His
connection with the deep meditation, is false, it is
only imagined by our phenomenal emanation, in
fact no quality can be attributed to the Great
Soul.
53. According to the Vedantic and Logical dis¬
courses, to constantly seek after Him, is known as
Srabon (*R«f) also when we become convinced of
the existence of the Great Soul, according to the said
logical and philosophical discourses, and we con¬
stantly think of Him, this is known as Manan («RV).
54. With the help of the above-mentioned Srd-
ban and Manan, when we succeed, in concentrating
t mind, to the thought of the Great Soul, this is
' as NUhidhasan (fbfwt^R)-
^uring the above-mentioned t stage the
‘ I am meditating of God and He is my
meditation ” remains, but in com-
"action, the subject and the object
d is not perturbed by anything.
;age our feelings regarding the
at that time we cannot
deduce 55 that our feelings
n in a passive state.
PANCHAPA8HI.
57. According to luck, even during the stage of
complete abstraction oi mind, the ‘Complaisance,
of our feelings, is possible.
58. In the Twenty-Ninth SI oka of the sixth chap¬
ter in Bhagabat Gita, Sreehrishna has explained»to
Arjuna, that during the stage of Complete mental
abstraction our feelings become as calm as a
streak of light in a place that is not disturbed by
wind.
59. If we succeed in attaining this stage of men- '
tal abstraction, then all the sins and virtues acquired
in this life and in the former incarnations, are de¬
stroyed also. We attain True Knowledge.
60. Because this mental abstraction constantly
rains peace in the mind of the sage—therefore, this
is defined by the sages as the Cloud of Peace.
•61. When our desires, virtues, sins, etc., are de¬
stroyed by complete mental abstraction, then first
of all we become aware of the presence of the t
Great Soul, \yho gradually reveals True Knowledge
to us.
62. As fire burns every thing, likewise, with the
help of True Knowledge we can destroy our
sins, etc.
63. As light dispels darkness, [likewise, with
the help of True Knowledge—we can free ourselves t
from illusion,—which is always leading us to worldly
actions.
PANCHADASHI.
a worldly ma$i, who thinks about
proper philosophical and logical
niinself from illusion, and enjoy
Heavenly Bliss.
Ml WST/fy
0
CHAPTER II.
Discrimination about Elements.
1. We learn from the religious codes that before
the creation of the world, there existed nothing but
the Great Soul. After discussing about the five
elements, and by comprehending them, one can
gradually understand about the Great Soul.
2. Sound, touch, figure, taste and smell are
, the five natural properties of space, air, fire, water
and earth.
3. The property of space is the transmission
of sound, that of air, sound and touch, and it has
a peculiar hissing sound, and it is neither warm nor
cold to the touch, the natural property of fire is
sound, touch and figure, it makes a peculiar cracking
noise while burning—is hot to the touch and is the
fevealer of itself; that of water is touch, sound,
form and taste, it makes a gurgling sound, is cold
to the' touch, is transparent, and it tastes sweet,
likewise the earth has five properties, viz.: —touch,
sound, form, taste and smell, it has a peculiar grating
sound, is hard to the touch, dirty in appearance,
sweet in taste and smells both bad and sweet.
*4 * • ,
PANCHADASHI.
<8L
4. Eyes., tongue, ears, etc., these five organs of
ours being situated in five different parts of our
grossbody make us feel the existence of the above-
mentioned five elements and their respective nerves,
which transit the feeling, are so minute that they
are hardly perceptible to our naked eye, we know
of their presence by their actions, and they are
transitors of external senses only.
5. Though the abovementioned organs, are
transitors of external senses, yet they sometimes,
transmit our internal sound, etc., to our sensorial
body, as, when we close our ears, we hear a peculiar
buzzing noise, when we eat we sometimes get the
taste of the food in our stomach during eructations,
also when we close our eyes, we see the internal dark¬
ness, therefore, from the abovementioned facts we
are enabled to deduce that our external organs also
feel our internal functions.
6. Speaking, taking, going, giving up, and
enjoying are the five different functions of tiie organs
of action. Agriculture, trade, etc., are also placed
under the category of the organs of action.
7. Tongue, hands, feet, anus, the male genera¬
tive organ are the organs of action—the mouth is
also an organ of action.
&. The five organs of sense, viz. --the eyes,
etc., the five organs of action, viz. :■ —feet, etc., are all
glided by our mind, which is situated in the region
PANCHADASHI.
ot our heart; this mind' can be defined as Antalcaran
This Antalcaran is quite' independent
of our external organs, when it performs internal
functions, but.when it leads our external organs to
action, then it becomes quite dependent on our ex¬
ternal organs.
9. When the external organs, perform an action.
according to the guidance of our mind, then it contem¬
plates about the merits of the action thus performed.
We can attribute entity, principle of activity, and
ignorance to our mind. The above-mentioned three
attributions change our mind.
10. When there is prominence of entity in a
man’s mind, then he becomes freed from worldly
attachments, large hearted, etc., when there is
prominence of principle of activity then Jbe becomes
fond' of women, ill-tempered, greedy, attached
to worldly goods, etc., and lastly when there is
prominence of ignorance in a man’s mind then he
becomes lazy, always commits mistakes, is fond 0 f
sleeping, etc. *. /
11. When there is prominence of ent^y j n a
man’s mind, he acquires virtue, when thy re i 8 promi¬
nence of principle of activity one aCq U j rea s j n and
lastly when there is prominence g ignorance) one
neither acquires sin nor virtue. [ le gpends hif , time
uselessly. Egotism Is guiding fa above-mentioned
organs of perception and a^.j on
PANCHADASHI
12. I need not recapitulate again that, by our
five organs, the five elements are perceptible. It
can be ascertained by logical discourse and shastras.
I lie elements also act on our organs of sense.
13. Whatever we can know by our five organs
of sense, five organs of action,—thought, philoso-
discoui sc and shastras, can be defined as
Idang
14. Before the creation of this universe which
is known as hlang, only the Great Soul existed. He
has no form. The great sage Aruni also describes
about jt in the Upanisads.
lo & 16. As we can find the difference among
the tree, its own leaves, flowers and fruit, also, be¬
tween one species of tree from another, though,
they are trees, likewise, we see the difference between
a tree and a stone, because, they are quite different
objects. In the same manner we can distinguish
between the Great Soul and the false duality, by
at\^ )L1 * : ‘ n g following adjectives, - 1 Akang
( 43 ) Additiang, to Him.
17, fclie Great Soul is present within
e very thing,^ e h dS no form, we can neither attri¬
bute name nor f° rm to Him, because He existed be¬
fore the creation °f either name or form.
>8. The creati? u °f name and form is known
„
as 'Srishti therefore, before their. Srishti
their existence is impost^ e > f° rm of the Gjeat
1
PANCHADASHI.
space, though present
indivisible.
■>
Grreat omniscient, all-pervading Soul
ever-present in everything, no object in this uni¬
verse can be compared to Him, our attributions of
name and form to Him, though impossible, still,
it is donfc for our individual satisfaction.
20. The Great Soul is the only True object,
anything not pertaining to Him is unreal, we can
say that there is no object in which the Great Soul is
not existent, therefore, we can deduce, that, as, no¬
thing can exist without the presence of God in it,
so the object can neither exist nor have any form,
> and it cannot affect the Great Soul.
21. Now it has been ascertained, about the
Unity of the Great Soul, some of the ignorant image-
worshippers as Buddhists, say, that, before the crea¬
tion nothing existed, there was no real object.
22. As a drowning man’s organs become paraly¬
sed with fear, likewise, those ignorant Buddhists'
sense of conception become paralysed after hearing
about the only Great Soul, whom they are unabie to
comprehend.
23’ & 24. The learned philosophers of Gaur have
criticised and exposed the fallacy of those ignorant
Buddhists, who aspire, to acquire transcendental
knowledge, by worshipping &nd following idolatry,
and these commentaries have caused a great terror in
PANCHADA3HI.
<SL
, ji-A t* . , Jj!
.tneTiearts ot the Buddhists, they, cannot.attain trans¬
cendental knowledge by hot worshipping *the only
Great Sold owing to their inability to conceive Him,
this is known as the Aslvporsho- Yoga ^f?[)
•and they being unable to understand Him are even
afraid to worship Him.
25. The Great Sage Sankaracharya has also
ascertained, that, those illogical, ignorant Buddhists
are unable to concentrate their mind to the Great
Soul.
26. The Buddhists who are idolators, owing to
their ignorance, without going into logical discourse,
etc., by imagination, prove the non-existence of God.
27. Oh ignorant Buddhists, worshippers of
emptiness, you always say that before the creation,
only Sooiyio i.e., ‘ ‘ Emptiness ’ ’ existed,
but the word $oonno means “non-existence,” it also
means “ existence ” then you mean to say that at
the same time the “ Emptiness ” both existed and
did not exist, it is an impossibility. .
28. We cannot say that Sun is the cause of
darkness, neither can we attribute darkness to it,
likewise—Emptiness existed and did not exist, at
the same time—how can you at all say so ?
29. “ Oh ignorant Buddhists, the worshippers
of emptiness, according to the Vedanta, space, etc.,
are all created by the creative power of the Great Soul
existing in connection with the phenomenal eman-
miSTffy
PANCHADASHI.
<§L
-likewise, the Emptiness is cre<itecl by the
creative power ot the Grer.t Soul existing in connec¬
tion with the phenomenal emanation, if you admit
the above-mentioned doctrine, — I have nothing more
tb say — therefore, in that case, you are bound to
admit the existence of the Great Soul, before the
creation.
30. “ Oh ignorant Buddhists, if you admit that
the attribution of name, etc., to the Great Soul are
imagined by ojjr phenomenal emanation, then tell
me can it be possible to imagine names, etc.,
of the Great Soul. The Kalpana that is,
imagination, means illusion, so you mean to attri¬
bute it to an object which cannot be imagined even.
No on«3 has ever perceived an illusion without imagin¬
ation then how can that be applicable here ?
31. “ If you admit that according to the
Vedantic doctrine only Bath existed before crea¬
tion, Sath means existing, existed and existing. If
you expound it separately it means existing twice and
if you don’t expound separately then it becomes
a fallacy owing to repetition, therefore, you cannot
admit the existence of Sath before creation. Oh
ignorant Buddhists, do not say, ‘ I 3ay so, because
people say so.’”
32. As, performing an action, speaking, etc.,
are essential to a man’s lifep likewise, the religious
codes have taught the public to believe in the exis-
PANCH ADASHI.
rejnce of the* reality before tk« creatiorf, this belieT is
essential and an axiomatic *truth.
33. According to the Vedantic doctrine we can¬
not attribute Time to the Great Soul bu,t the ordinary
men are guided by Time, therefore, to convince
them, the sages have described about the Great
Soul in a manner which shows that He is guided
by Time; because, they have said so, it does not
follow that. He is guided by Time in the case of
wise men.
34. During an argument, commencement and’
its deduction, is possible only in the duality, but
owing to absence of the duality in the Great Soul, it
is impossible to frame an a rgument with a begin¬
ning and conclusion.
35. Bef6re the creation of this Universe, the
Great Omniscient all-pervading Soul existed. He is
neither light nor darkness.
Commencement of the argument to be refuted.
36. When before the creation, only the real
object (God) existed, during that time nothing of
the world down to an atom even existed, because,
they were created by Him, and Destruction must
follow Creation, but oh, ignorant Buddhists >, how can
you conceive the want of the existence of space at
that time, unless you admit that, you cannot prove
your unity.
1Un< UAOASHl.
Conclusion.
■' * \ k
37. “ Oh Buddhists ! Worshippers of Empti¬
ness, as yon can conceive space before the creation
of this world, etc., though sp'ace is a created object
in the same manner, space may be destroyed, then
why does it become impossible to. you to conceive
about the existence of the Great Houl before the
Creation.
38. “Oh Buddhists! if you admit, that, as
space is perceptible so there cannot be any objection
about its existence, then tell me did you ever see
space without light or darkness ? As light ana' dark¬
ness are a part of the universe therefore, the percep¬
tion of space before the creation is impossible, but
you have already admitted about the existence of
space before creation, so, how fallacious,your argu¬
ment's are, you can well understand.
39. “ If you argue and say that from the be¬
ginning to the end of the Vedanta, nowhere has the
perception of ./he Great Soul been described, 1 refute
it, because, if we remain in a taciturn state we are
bound to feel the existence of the Great Soul, we do
not feel the emptiness at that time, because, we have
already refuted your imagination of Emptiness.
40. ‘ ‘ If you admit and argue that during that
time we do not feel the existence of reality, I refete it,
because, He is self-luminous aiid those who could con¬
centrate their minds to Him. bear witness to it.
■ •
J
PANCHADARH' ’
' / L „ j
W en we succe ed in/ concentrating ournund
do the Great Soul then %/Great Soul lies latent in
us, as a witness to the sa»ne, likewise, before the crea-
tioo of this Universe, /the Great Soul laid latent as
.a.witness to everything.
42. We have already defined the creative power
of the Great So,nil as phenomenal emanation, as by
burning we cap! feel the existence of fire, likewise, by
perceiving everything we conceive the existence of
the phenomenal emanation, because, nothing can
exist without it.
4£. As the burning power of fire is quite differ¬
ent from its form, likewise, the phenomenal emana¬
tion is quite separate from the Great Soul, it is
illogical and h icious to say that self is the power
of self, again, f you admit that power is separate
from the Great Soul, then explain me, what da you
understand by it ? *
44. You cannot say that emptiness is the form
of the Great Soul, because, space is crpated by Him.
If you admit that space is different from the Great
Soul, then you are bound to admit the existence of
the phenomenal emanation.
45. Before the creation, the Great Soul existed.
The phenomenal emanation is existing, because the
Great*, Soul is existing.
46. As the phenomenal emanation is existing
in connection with the Great Soul—yet it is illogical
PANCHADASHI.
pne and' attribute the Duality to Him. T
lstihction between the object and its power and
the admittance of them separately is never done.
47. Longevity is not an action of energy, but
war, agriculture, etc., laborious works are the actions
of energy — therefore, the existence of Energy by
itself is impossible — If you say — that as war, etc.,
are the result of energy and by that we can imagine
and attribute Duality to the Great Soul, that is,
also impossible, because, the Energy is also created
by God, so, its existence of Energy before Creation
is an impossibility.
48. It is impossible to say that the phenomenal
emanation is the only quality of the Great Soul as
the quality of producing pot can only be attributed
to wet Earth. *
49. The Great Soul is present in everything, He
is Self Luminous, ever True, and free from every
thing. , The phenomenal emanation is an action of
the Great Soul.
* 50. In the last Sloka of the tenth Chapter in
Bhagabat Gita, Srikrishna addresses the following
to Arjuna —“ Oh Arjuna ! I am covering the whole
Universe with one portion of my body only.”
5i. One portion* of the Great Soul covers the
whole Universe, and the other portion remains freed
from everything, it is so said in the religious codes
IN
PANCHADASHI.
one portion of Him creates, etc., and the other
portion remains free.
52. The religions codes, though division cannot
be attributed to the Great Soul, yet, to make the
. ordinary men understand have attributed division
to the Great isoul.
53. The phenomenal emanation which is exist¬
ing in connection with the Great Soul performs every
action of creation, etc.
54. The first production of the phenomenal
emanation is space, we can attribute. emptiness to
it, and as the phenomenal emanation is the producer
of space, hence, space exists oniy on account of the
Great Soul.
55. Therefore, we can only attribute existence
to the Great Soul, but we can attribute existence
and emptiness to space created by the Great Soul.
56. We can attribute transmission of sound to
space, but we cannot do so to the Great Soul, there¬
fore, He only exists, whereas space which is created
by Him -is a transmitter of sound and exists.
57. The phenomenal emanation, which i3 the
creator of space, also unites it to the Great Soul,
-and though space exists, because, the Great Soul
exists the different attributions to space are only im¬
agined by phenomenal emanation.
58. Actually space is an unreal object, but or¬
dinary men and pseudo-logicians think, that space is
misT^
PANCH, V
--a^ieal object, tney think so
enal emanation. It is the
enal emanation to show thi,
they actually a,re.
59. The real nature of a thing
prehend by logical discourse; but
we cannot comprehend the real natu
60. Space, etc., seem quite different
we comprehend them with the help of prop
discourse. So I request you to think logu
then let me know whether space, etc., are rea
61. Space is a separate object from the
Soul, because Alcash, and Salk v
imply two different meanings. We can understar,
about the existence of space by the existence of air,
we can feel the existence of air but we cannot feel
the existence of space.
62. The Great Soul is the creator, and space is
the created object, in the above-mentioned way,
if space" is separated from the Great Soul, then tell
me do you even now feel inclined to admit space to
be a real object ?
63. If you admit and attribute existence to
space and as space is different from the real object
therefore, it is a heterodox object. Also if you admit
that though it is different from the real object yet it
is not a heterodox object, »you cannot admit so,
because, then it becomes illogical.
, J5ASHI.
can an object, so easily
/bject, therefore, space is not a
, ou cannot say so logically,
„ture of the phenomenal emana-
, jonceive an unreal object, like a
nation is different from an individual
different from the Grossbody. etc., can
ascertained, likewise, we can easily ascer-
unreality of space after separating it from
; ator, the Great Soul.
' iG. If you admit that there is difference between
Great Soul and space, yet I am not fully convinced
. same—in that case I do not see any reason why
you cannot be convinced of the same.
67. If tor want of attention you are not convinc¬
ed, then you better fix your attention, and if doubt
is the cause—think logically, I am sure then you
will be convinced of the falsity of space.
e
68. ^ben you are thoroughly convinced about
the difference between space and the Great Soul,
then the doubt about the falsity of space cannot re¬
main any longer.
69. A sage always thinks about the falsity of
space, and also he thinks, that the Great all-
pervading Soul is the real object and the cause of
Salvation.
PANCHADASHI.
he sees
that the ignorant men are thinking about the reality
of space.
71. I have already finished describing space as
distinct from the Great Soul, and about its, falsity,
now I am going to describe about the remaining ele¬
ments. .
72. Phenomenal emanation exists in connection
with the Great Soul, again, space exists in connection
with phenomenal emanation, also air exists in connec¬
tion with space, therefore we can trace the connec¬
tion between air and the Great Soul.
73. We can attribute the following qualities
as natural to air, absorption, touch, speed and en¬
ergy. We can also attribute the qualities of the phe¬
nomenal emanation of the Great Soul and of space
to air (i.e., the quality of the existence of the Great
Soul), etc.
74. The air exists because the Great Soul exists,
if you separate it from the Great Soul, then it becomes
false, it is created by the phenomenal emanation,
and its peculiar sound which is natural to it, is heard
only for the existence of space.
First part op the argument to be reputed.
75. In this chapter I have mentioned that air,
etc., are existing in complaisance with the Great Soul,
but space is not, but now I am saying that sound
0. A sage' becomes surprised when
PANCHADASHI.
<SL
.
is a quality of space is heard in air, therefore,
the statements become cdntrary to each other.
Conclusion.
76. I meant that space does not hinder the ac¬
tions of air, etc., now I say, that sound, a quality of
space, is heard in air, therefore, there is no contradic¬
tion.
First part of the argument to be refuted.
77. If you admit that as air is different from
the Great Soul, therefore, it is false and produced from
phenomenal emanation, then its energy, distinct from
the air, why do you not admit it as real ?
Conclusion.
78. It$ energy and its actions are not caused
by the phenomenal emanations, but its form is the
production from tffe phenomenal emanation, and as
air cannot be seen by eyes therefore we can define
its energy and action as form, so it is unreal.
79. . While discussing the reality and the hetero¬
doxy between two objects one must think of them
separately. There is no necessity of thinking about
the different forms of the heterodox object. •
80. When we distinguish the air from the Great
Soul,* then it becomes false and destructible. As we
have already shown the falsity of space in the same
manner one must think of the unreality of air.
PANCHADASHI.
divide air into tei
it exists in fire, likewise, the other
elements, it has been nicely proved in the Puran.
83. Fire is self-luminous. It has four qualities,
viz.: —existence, destructibility, sound and heat.
84. You can easily understand abo^t the falsity
of fire, if you separate it from the Great Soul.
85. Water which is existing in connection with
the Great Soul, after dividing water into ten parts,
one part of it at least is attributed to fire.
86. We can attribute the following five qualities
to water, viz., existence, falsity, sound, touch and
form, and if you separate its liquidity from the Great
Soul, then it becomes an unreal object.
87. : In the above-mentioned manner, after divid¬
ing earth into ten parts, one part of it is attributed
to water.
88. Existence, falsity, sound, touch, form, mois¬
ture, and smell, which is produced from the above-
mentioned qualities,—again if you distinguish from
the Great Soul, then you can understand the unreal¬
ity.
89. If you divide earth into ten portions, one
portion of it is attributed to the Universe.
90. There are fourteen different Worlds and in
them different kinds of animal live.
91. If you separate the , Soul from the Gross
body of different animals, then only the unreal object
1 f * ' 3
l parts, one part of .
parts exist in other
If you
PANCHADASHI.
Though they remain, yet it does not
the real object.
92. We have already described that, every false
object is produced by the phenomenal emanation.
They do not affect the unity of the Great real object.
93. When we become convinced about the unity
of the Great Soul and about the unreality of every
object besides Him, then we cannot be guided by
customs, etc., imagined by men. Because, then
we become convinced about the falsity of everything.
94. Sankhya, Kannad and the Buddhists, as¬
certain the existence of this world according to their
own power of conception. We do not want to argue
with them—we are only desirous of proving the exis¬
tence of the Great Soul.
95. If above-mentioned, Sankhya, etc., try to
prove the existence of the Great Soul —then we have
nothing to say, but they try to prove the existence
of Duality which we know is most illogical, and we
show contempt to their ignorance.
96. When one can conceive about the falsity
of Duality then he can understand about the unity
of the Great Soul. He who is convinced about the
unity of the threat. Soul, we may define him as one
freed from the worldly ties.
97. When we become convinced about the unity
of the Great Soul we also become free from desires.
In the twenty-seventh SloJca of second chapter in
PANCHADASHI.
'agabqt Gita, SriJcrishna addresses the following to
Arjuna —“Oh Arjuna, one’ who lias understood abou f
the Unity of the Great Soul—never suffers. He who
is seeking after the True Knowledge becomes freed
from all desires.”
98. In ordinary life—one being guided by the
lust of property cannot perceive the difference bet¬
ween the Great Soul and Duality (i.e., material world
and animal kingdom). After attaining True Know¬
ledge one perceives the difference.
99. People define death of Gross body as a stage
of change, after death our Soul cannot be guided
any longer by illusion.
100. The sage who has attained True Know¬
ledge—whether he dies in a healthy state or in a
diseased state, he can never be guided any longer by
illusion.
101. Though the above-mentioned sage, dying
while in an unconscious state, yet, he does not for¬
get the True Knowledge already acquired, as an ord¬
inary man may forget what he has learnt during
sleep, but again remembers it, as soon as he awakes
from sleep, likewise, a sage cannot forget about the
Knowledge of the Great Soul even during death.
102. When once a man becomes convinced of
an object—he cannot alter his opinion regarding the
same, unless he is convinced, strongly to the contrary.
cquired by the
study of the Vedanta, can'never be altered.
103 . If any one thinks logically in the above-
mentioned way, he is bound to enjoy Heavenly Bliss.
. CHAPTER Iter,
Discrimination about the five' »^«§fuRES
WHICH ENSHEATII THE INDIVIDUAL fe?0UL.
1. It is said in the religious codes, that Swvges,
after knowing the Great Soul, enjoy all blessings*
One can also know about the Great Soul, after
thoroughly knowing the five vestures which
ensheath the individual Soul.
2. Within the vesture of Gross body the ves¬
ture of, vital airs is existing. Within the vesture of
vital airs the Sensorial vesture is existing, and again
within it, the Rational vesture is existing. Within
the Rational vesture the vesture of Beatitude is exist¬
ing. The abovementioned vestures are known as
Gulia (s>5i).
3. The body which is born from the generative
organ of the father and nourished by food is known
as the Gross body. This Gross body is defined as
the vesture of the Gross body. This body cannot be
the effigy of the immortal Soul—because, this is mor¬
tal. It did not exist before it was born, neither does
it exist after its death.
4. How can the actions of former Life be the
cause of birth of this mortal body ? because, the birth
rtiNrsr^
4
PANCHADASH" i-
rs body is impossible w ithout the actions of the
former incarnations. W r< -’ are again guided in our
next Life by the action's we commit in this Life.
5. The five airs, which are keeping the Gross
body alive an d making it fit for actions, are known
as the vesture of the vital airs. It is not the effigy
of the S^>ul, because it is mortal and destructible.
rt>. Illusion, which is the cause of the sense of
‘ Self,” in Gross body,self is again enjoying property,
etc., with the intelligence which is existing in connec¬
tion with it, this combined stage is known as the
Sensorial vesture. This also cannot be the effigy of
Soul because it is guided by desires.
7. The intelligence existing in connection with
the reflected consciousness, which is present in every
part of this Gross body, during awakened state, but
remains passive during sleep, is known as the Rational
vesture. Because, sometimes it is conscious and
sometimes it is not, therefore, we cappot define it,
as the effigy of Soul.
8. Though there is very little difference be¬
tween mind /and intelligence from Antakaran
(^rss<Rq), yet the reason of our separating them is,
because the intelligence is guiding us—therefore, it
is know n as the Rational vesture—and because mind
is being guided by it and feels the external objects
so it is known as the Sensorial vesture.
' PANCHADASHI.
The enjoyment 'pf pleasure, derived from
virtuous actions, and our intelligence at that time
becomes absorbed into it. This is known as the
vesture of Beatitude.
\
10. Because this pleasure ia not ever’as sting,
therefore, we cannot define it as Soul. That which
is beyond it, and ever lasting is known as Soul.
11 & 12. It is certain, that all the abovemen-
tioned five vestures of Soul can be felt. That which
is beyond them cannot be felt, yet the ever last¬
ing consciousness which is present within us can
easily be felt by our Gross body, etc. No one can
refute this.
13., The Great Soul is the source of all knowledge.
He cannot be acquired. We cannot acquire Him,
because He is not to be acquainted with, #r cognized
of, not that, owing to his non-existence.
14. As sweets impart sweetness to things,
which are not sweet, when mixed with it, therefore,
one does not require sweets from outside, to make
the thing sweet, which is already sweetened with
sweets.
15. The quality of sweetness is % ever existing
in sweets. Likewise, though we may not be able to
conceive the Soul, for want of proper knowledge—
yet He is ever present'and the source of all knowledge.
16. The Soul is self-luminous. He was present
bef@re the creation of the universe. The whole uni-
Ml UlST/f^
W:
<SL
PAKCHADASUl.
Ii • ...
»: ' . . f J
is revealed by Him. because they are.revealed
by Him so they are seen.! * •
17. The consciousn ess is the cause of our know¬
ing this universe. Cebu He be known by any other
object 1 We cannot know Him with the help of
any object.
How can you know the Soul, which knows every¬
thing by our organs. Because the organs can make
us understand those objects which are already known.
18. Whatever objects, which are to be known,
in this universe, are known to the Great Soul, but
nobody can know Him. He is quite different from
the known and unknown objects. He is all-nervail¬
ing, and ever-true.
19. The man who does not know the Great Soul
is an obj ec.t to be pitied. One can understand about
His existence, etc., but no one can comprehend Him.
20. It is illogical to say, that, ‘ ‘ I cannot con¬
ceive the existence of the Great Soul.” It is most
ludicrous to say that “ I cannot feel my tongue ”
whep it is actually existing, likewise, it is illogical
to say that ‘ ‘ I cannot understand the existence
of the Great Soul.”
21. When we succeed in giving up our idea
about the worldly affairs, and constantly think of
the Great Soul, and the knbwledge which then
alone exists-—can be defined, as, the Brahma
and that knowledge is known as, the Brahna-jtian
jHHlST/fy
<8L
jtiL I s ,’ PANCHADASHI.
(ra^Saiii ). Excepting the True Knowledge—-nothing •
is the effigy of the Great Soul.
22. You may succeed in attaining the know¬
ledge freed from desires—which is the effigy of the
Great Soul—yet, you ought to think about. the five
vestures, which are ensheathing our Soul. When one
succeeds in surmounting the five vestures, then the
great consciousness, which remains is the effigy of
the Great Soul, and its want is never possible.
23. Consciousness known as self is never a
source of displeasure to anybody. If one become
displeased with self, Vhen no one can oppose him.
24. Unless one is guided by severe illusion, no
one denies the existence of self. Therefore—the
religious codes have denied the existence of a person
—who denies the existence of self. »
25. He who knows the Great Soul as a hetero¬
dox object, he himself is a heterodox object. Be¬
cause, our individual consciousness is a part and
parcel of the *Great Soul. As the Great Soul is
existing, so the man who denies the existence of self
•is actually existing. .
26. If one asks what is the effigy, of Soul ? To
that my answer is, its effigy cannot be ascertained
by a material object. It is its own effigy.
27. What we can perceive by eyes can be de¬
fined as the Idrisha ’and unperceived ob¬
jects can be defined as the Tadrisha Our
PANCHADASHI.
. *1 *
e
is the source of knowledge. He is
«-chived nor unperceived by our eyes,
present, all-conscious and self-luminous. .
28. We have already proved that though our
''Soul incomprehensible, yet, we feel His existence.
As the Great Soul is ever-true, source of all know¬
ledge, etc., so we can attribute them to our Soul.
29. The effigy of an object which is never des¬
troyed, that is only known as real. The whole of
the universe may be destroyed, yet, the Great
Soul remains the same for ever.
* 31>. As, after the destruction of the material
bodies, the space remains, likewise, the great con¬
sciousness which remains after the destruction of •
space, etc., is known as the real Great Soul.
31. W^at you define “Nothing remains,”
I define it as the Great Soul. Therefore, the differ-,
ence between you and me is, the difference of Lang¬
uage, otherwise, the existence of the object after
destruction is same in both of us.
32., The non-existence of the great consciousness
is impossible, therefore, the religious codes have des¬
cribed His existence, even after the destruction of
the universe.
33. The above-mentioned religious codes have
described about the destruction of everything, ex¬
cept the Great Soul, His non-existence is im¬
possible.
neither pb
He is ever-
§L
PANCHADASHI.
We have already proved the Great Sou
is ever existing and the source of all knowledge.
35. Country, clime or an object cannot be a
part of the effigy of the Great Soul. He is present
everywhere,—He is ever true and He is free from
country or clime.
36. Not only the religious codes have explained
about the existence of the Great Soul, but we can
also understand about His existence by proper-
logical discourse. Country or clime is imagined by
the phenomenal, emanation. Therefore, they cannot
be a part of the effigy of the Great Soul.
37. We have already said that inanimate ob¬
jects canjiot be a part of the effigy of the Great Soul.
Even the Gross body cannot be a part of the effigy
of the Great Soul. Only our individual conscious¬
ness is a part of the great consciousness. Therefore,
there is no difference between the great conscious¬
ness and our individual consciousness.
38. l ? he creative power of the Great Soul, which
has laid down strict rules for the guidance ot'any¬
thing, is also guiding our pleasures, etc.
39. Unless everything is guided by .a strict law,
they cannot then exist at all.
40. The rules laid down by the Great Soul are
guiding this universe. The above-mentioned laws
when existing in connection with the power,—is
knowvi as the creative power of the Great Soul.
PANCHADASHI.
«
free*—then He
is known as the Para-Brahma But when
He exists in connection with phenomenal emanation
then He is known as Isvar (i^g). •
■ -. As, a man becomes a father, when a son is
born to him, likewise, he becomes a grandfather,
when a son is born to his son, similarly, the reflected
consciousness which is existing in connection with
our five vestures is known as the ‘ ‘ Self. ’ ’
42. As one cannot be a father or a grandfather
without a son or a grandson, likewise, the conscious¬
ness existing in connection with phenomenal emana¬
tion is known as the creative power of the Great Soul,
also its existence in connection with our fivewestures
which ensheath the Soul is known as ‘ ‘ Self. ’ ’ That
consciousness which is free from every object is
known as the Great Soul.
43. He who succeeds in knowing the Great Soul
after understanding the five vestures which en¬
sheath our Soul enjoy Heavenly bliss and becomes
freod from further incarnation and attains salvation.
en this great consciousness remain;
«
CHAPTER IV.
Discrimination about Duality.
1. Duality, i.e., inanimate world and animal
kingdom, which is created by God and imagined by
us, will be described by me. Because, by understand¬
ing it, we can perceive those objects which are to be
forsaken by us. When once we succeed in knowing
those objects which are to be forsaken—it becomes
then easy for us to give them up altogether.
2. The Upanisads have described the pheno¬
menal emanation as nature. The creative power
of the Great Soul which is existing in connection with
the phenomenal emanation is the cause of creation
of this universe.
3. The followers of the Rig-veda say, that,
the Great Soul,existed before His creative power.
He willed and from that will, the whole of the universe
was produced.
4. From* Him, space, air, fire, water, earth,
herbs, grains and Gross body are produced.
5. The Tailtariali Upanisad
says, that before God created this universe He
thought “ I will create different animals and myself
will be present in their respective bodies.” After
VAN0HADA.SH1.
linking in the above-mentioned way *ie
this universe. >
6. The Chcmdyogyo Upanisad
says, that before the creation, thq real object only
<SL
the above-mentioned ‘way $e created
exited. He willed and from that will, the whole
of the universe with its different objects, was pro¬
duced. ‘ ^
7. The Mundak Upanisad say s >
as, from fire sparks are produced, likewise, from
the Great Soul the different animals, as well as in¬
animate objects, are produced.
8. The Bajsanya Brihadaram/ak Sruti
says, that the world, before assuming
the present state, remained in a very contracted ,
condition, gradually it arrived at its present vast
condition which is inhabited by different animals,
and has many different inanimate objects . ( i.e .,
Duality).
9. It is said by every religious code, that after
creating the bodies of different animals, the Great
Soul Himself is present within them, as their conscious¬
ness. And, for this consciousness only, the animals
lj ve — therefore the Great Soul is known as the ‘ ‘ Life
of the Animal Kingdom.”
10. The abovementioned consciousness, all the
organs, the vital winds, mind, intelligence, the whole
of the 3 ubtile body and the reflected consciousness,
constitute our “Life.”
mmsTffy
PANCHADASH1.
I
the Great Soul is present
we ought not to be guided by sorrow
or pleasure. The only reason of our being guided
by them, is, the phenomenal emanation which makes
us imagine the worldly actions which are the causes
of our sorrow and pleasure.
% 12. Being guided by illusion—we become com¬
pletely submerged into this false world. We have
described, that, Duality is created by the Great Soul.
13. Savanna Brahmin ( ) describes
about the Duality imagined by us. We imagine seven
kinds of different foods by our intelligence. ’
14. One kind of food is prescribed for the mor¬
tals of this world. Two kinds of foods are prescribed
for the Devatas (cw^l), for the lower animals, one
kind of food is prescribed and three kinds of foods
are prescribed for our Soul.
15. The following seven kinds of food are created
by God and enjoyed by beings, etc., viz .:—Grains
for us, sacrificial oblations on the new moon and full
moon days for the Devatas. Milk for animals and
desires, speech and Life for our Soul.
16. Though the above-mentioned seven kinds
of food are created by God, yet He Himself enjoys
the same. Because, as the Great Soul is present
within everjr being, and food is the cause of keeping
this Gross body alive in which the Soul is living, which
is a part and parcel of the Great Soul, therefore we
UWisr/iy
PANCHADASHT.
* : ‘V (> ' . ^
s^M^iFgay, that, Great Soul who created'the fogd is Him¬
self enjoying them. In Che same way we can deduce
that food is the cause of keeping us alive.
17. The world, which is, again, the cause of the
production of foods, may be defined, as existing for
our enjoyment though created by the Great Soul.
As a daughter born of the father is enjoyed by her
husband, likewise, though God is the creator of every¬
thing still we are enjoying them.
18. The creative power of the Great Soul which
is existing in connection with the phenomenal eman-
c \liou is the cause of all creation. The desire of
enjoyment, existing in connection with mind, in us,
can be defined as enjoyment. e
19. What is once created by God cannot again be
created by us. A diamond created by God enjoyed
by us, becomes & source of pleasure or displeasure
according to our individual imagination.
20. According to the individual temperament,
an object of enjoymeht becomes distinct, in men of
different temperaments, though the object of enjoy¬
ment ought to be the same with every one. As. a
diamond creaked by God becomes the source of happi¬
ness in one, a source of annoyance to another and a
source of indifference to another person.
21. Therefore, pleasure, annoyance, and in¬
difference are attributed by us, according to our
5HADASHI.
" ' temperaraiiit, to a diamond, created
od, though diamond is everywhere the same.
22. As, a woman is a wife to one man, a daugh¬
ter-in-law to another, and a mother to another man,
though the woman is one and the same.
23-24. We feel the presence of an object by our
eyes and its different qualities by our mind. The
woman is same everywhere in outward appearance;
but she is mentally known by attributions as, a
wife, mother, daughter-in-law, etc.
25-26. First of all, we perceive an object and the
eye carries the image to our brain, thence it is tessa's-
mitted to mind which is existing in connection with
our intelligence, where the different qualities of
the same are imprinted. The abovementioned facts
are also acknowledged by different Logicians and
Philosophers.
27. As, molten lead, etc., poured into a mould,
assumes the form of the mould, likewise, our mind
turns ah object to its own liking according to its
qualities, etc.
28. As light reveals an object and without light
it becomes impossible to understand the presence,
of an object, likewise, without our mind we cannot
understand the quality, etc., of an object.
29. When an object is seen by our eyes, then' 1 the
reflected consciousness existing in connection with
our „ intelligence (mind) becomes agitated by our
PANOHADA ' ><:
^W'which mould the object/according t- 'uo •
ties; Therefore, we can "deduce, that our sen,
vesture, after a thing, is perceived by our eyes, moulds
it according to its qualities.
30. By the abovementioned argument we can
ascertain that an object is first seen by our eyes then
ascertained by our mind, a pot is seen by our eyes
and its qualities are revealed by our reflected con¬
sciousness.
31. The presence of an object is the cause of
pleasure or sorrow. Therefore, for its want we
caluiOt either suffer or enjoy.
32. During sleep though we may not perceive
an object, still the impression, which remains of it,
causes sorrow or enjoyment. Likewise, though we
may feel the presence of an object, still we may not
think about it,, so, it cannot be a cause of pleasure
or sorrow to us.
33„ If one falsely informs another, whose son
is away in a foreign country, that his son "is dead,
though he is not seeing the death yet he is bound
to lament for his son.
34. Or, a man’s son who is in a foreign country
is really dead, the father does not know of it, there¬
fore. he is bound to think that his son is still alive and
feelk happy. So we can deduce that our mind is
the source of everything and is the cause of happi¬
ness and sorrow.
ANCHABA.SHI. i
; £ d0 r) ■ or the purpose of feeling, etc., in mind,
is necessary that an object must exist, either
magined or seen-
3(3. If you say, that, when we can imagine an
object without seeing it, then this world is nothing'
and our mind is the cause of the existence of this
world. We cannot agree with you—because, we can¬
not imagine an object unless we have previously seen
it or heard about it. Neither can we say the mind
is the cause of the existence of this world when we
can feel and perceive things.
37-38. By the practice of Yoga one can drive
away the thought of Duality from the mind.
But ope cannot save himself from constant incarna¬
tions unless one succeeds in attaining the True
Knowledge. This has been said often.and often
in the Vedanta.
39. Though one may not succeed in driving away
the thought of Duality from one’s mind, yet if he
conceives about their falsity, he may attain
lj True Knowledge. Only by driving away thoughts
from one’s mind, one cannot succeed in attaining
/ the True Knowledge, which is £he cause of
Salvation.
40. During destruction, for want of every object
and also for want of Gurue or religious codes—one
may attain the knowledge of the unity, because
nothing remains to hinder the same.
• (9
*
PANCI-TADASIU
The world, comprised of animal king.,
material objects, is not a hindrance to our attain
the knowledge of unity, rather it helps us. Unless
we come to know about their falsity, it is impossible
co attain the knowledge about unity. We really
cannot understand why the other philosophers show
so much contempt for it.
42. The world comprised of material objects
and animal kingdom, which is imagined by our mind,
existing in connection with intelligence, can be divi¬
ded into two parts, viz. .---Duality according to
Religious Codes and Duality not pertaining to Reli¬
gious Codes. After forsaking Duality not pertain¬
ing to Religious Codes, we ought to think about the
Duality according to Religious Codes, till we attain
<sl
the True Knowledge.
43. Logical discourse about the unity of the
Great, Soul is known, as, Manash Prapancha (*rpi*l
£j'*p$!). Till one does not attain the True Know¬
ledge one ought to continue this Mcwish Prapan¬
cha. After attaining the True Knowledge there is
no need of its continuation. The Vedanta also ad¬
vises every one, to act according to the above-
mentioned facts.
44. As, a traveller, while travelling at night,
carri<Hs a lantern for the purpose of following the right
direction, and puts the lantern out after reaching
his destination, likewise, as long as a man does not
0 •
3 J' PAWHADA8HI.
y ,£■ / « * k M
A «?J/ *
attain the True Knowledge, he ought to read the
Vedanta, etc., and after attaining the True Knowledge
he may safely give all his studies up.
45. As peasants for the purpose of gathoriii$>
the grains thrash the corn, and cease thrashing, after
the grains are collected, likewise,—one ought to
thrash out the truth from the religious Codes, and
after attaining the True Knowledge, the study of
Sastras is no longer required.
46. Sages always seek after the True Knowledge,
they do not like to show their learning before any one.
47. After restraining your mind from the world,
try to attain the knowledge of the Great Soul. The
religious codes also advise in the abovementioned
way.
48. Duality not pertaining to . religious codes
may be divided into two parts, viz. .—severe and
mild—Passions, etc., are known as severe and Desires,
etc., are known as mild.
49. Any one seeking after the True Knowledge
ought to restrain them. To attain True Knowledge
peace and concentration of mind are essentially
necessary.
50. Not only one is to suppress passions,,etc.,
before attaining the True Knowledge, he ought
to keep them suppressed ev«n after attaining the
True Knowledge. A rpan guided by desires canno
»WtlTjfy
Salvation.
. PANCHADA^HI.
m
Ignorant men are only gitided by
51. If you think you are certain of incarnating
in future, then you are not a seeker of the True Know¬
ledge—you are guided by Proper'actions only.
52. Or, if you think that, as, you cannot enjoy
pleasure in Heaven continually—so it is not worth
going there—then why don’t you suppress your
desires knowing them to be totally false ?
53. Even after attaining the True Knowledge,
if you are unable to suppress your desires, then you
commit a sin, by violating the commands of the Sas-
tras.
C,
54. You being a seeker after the True Knowledge,
if you behave like an ignorant man, then, what is
the difference between you and a beast ?
55. After attaining the True Knowledge, if
you behave like an ignorant man, then before attain¬
ing the True Knowledge you were troubled by your
desires - only—now, not only you are troubled by your
desires, but at the same time-people speak ill of you.
56. Therefore—you, a seeker, after the True
Knowledge ought not to be guided by your desires
like an ignorant man.
57. Attribution of falsity to an object desired
by us is the best way to suppress our desires. The
abovementioned fact has been advised by all the
PANOHADASHI,
■»
I
;ious Codes, Therefore, try to suppress the de
sires, and enjoy everlasting peace.
58. In the sixty-second Sloha of the second chap¬
ter in Bhagabut Gita, Sreekrishna tells Arjuna that
our desires are the source of all evils.
59. Sreekrishna addresses the following to Ar¬
juna — ‘ ‘ Oh Arjuna, one who is guided by desires,
wishes for the possession of the desired object, if he
does not succeed in getting it, first of all he becomes
angry, then loses his senses, forgets everything and
lastly he may lose his life. There is nothing which
is more injurious to us than our desires.”
60. By concentration of mind one succeeds in
driving away desires.
61. The sages, after concentrating their minds
and with great earnestness after uttering “ Om ”
succeed in driving away their desires.
62. After driving away desires, our mind re¬
mains in a passive state. The great sage Vasistha
advised the abovementioned facts to Ramchandra.
63. No object is worth seeing in this universe
than the Real obj ect ; when we succeed in thinking
in the abovementioned way, then, only the path
of Salvation becomes clear before us. After attain¬
ing the True Knowledge there is nothing better than
becoming a taciturn. •
64. For the actions of the former life, if at that
stjgge, the mind suddenly becomes agitated, then it
> MINlSr/f,
I
»
PANCHAOASHI.
^Sanies immediately calm, owing to the power of
control which the sage exercises over his mind.
65. The sage who has attained the True Know T -
1 ledge can never be disturbed. He ‘becomes like
*God himself.
66. The great sage who, after attaining the
True Knowledge, has succeeded in uniting his own
Soul with the Great Soul, after freeing himself fiom
ail illusory customs, becomes like God himself.
67. After one succeeds in giving this false Dual¬
ity up, then only he attains Salvation. Therefore,
I have described duality imagined by us and duality
created by the creative power of God, separately.
CHAPTER V.
Discrimination about Great Sayings.
1. The consciousness existing in connection
with our intelligence is the source of our speech,
perception, etc., desires, etc., can be defined as the
Projnan (£iftgf«r).
2. The Great Soul is existing within the Gross
bodies of different animals, as regulator of their hearts.
Therefore, He is existing within me, also the Projnan
and Great Consciousness are existent within me.
So we can deduce that the Great Consciousness and
Projnan, together, is the Brahma ( 3 ^).
3. The Great Consciousness being guided by the
Phenomenal emanation is existing within the Gross-
body as witness to everything. As He is guided by
the ph&nomepal emanation being present within
this Gross body, so, we can define Him as “Self.”
4. The word Brahma (spsfi) only means the
ever present Great Soul. The word Asmi (^ifni)
means our individual consciousness, and Reflected
consciousness, therefore, self means individual con¬
sciousness and reflected consciousness. By thac vie
can easily deduce, that, one who is freed from the
phenomenal emanation is (sffi) Brahma.
PANCHADASHt.
creation, only the Great SoU'l
He is also existing in tlie same state now. So we
can define Him as Tat
6. We can define our reflected consciousness
V*.
as Tang (^?); therefore \j 5 <s, {Tat) and ^j< (Tang)
have no difference between them. We ought to
know this.
7. The reflected consciousness which is self-
luminous can be defined as Ay am (^<). It is also
known as “ Self, ” because desires are guiding it;
therefore, we can deduce that this, reflected con¬
sciousness is known as “ Self ” and Ayam.
8. Brahma is the source of everything. He is
self-luminous; therefore, we can deduce that no •
difference exists between “Self” and the Great Soul.
rmsr Ry
9
<§L
*
CHAPTER VI.
Light revealing the Great Soul compared to
a Painting.
I, 2. As, we can attribute the following four
stages to a painting, viz., Dhouti Ohattita
Lanchita (ftffW), and Rangita (<tf$v5) like¬
wise, we can attribute the following to the Great Soul,
viz., Chit (fb<0, Anteryyami ('sr^fs?!), Sutra-atma.
an d Birat
3, 4. Cleaning the cloth on which a picture is
to be painted, is known as Dhouti, painting the same
is known as Ghaltita, defining and outlining an object
on the painted surface can be defined as Lanchita
and finally finishing the same is known as Ranjita,
likewise, the ever consciousness of Great Soul, is known
as Chit. The .creative power of the Great Soul, ex¬
isting in connection with the phenomenal emana¬
tion, which is guiding us, is known as Anteryyami.
He is known as Sutra-atma on account of this pro¬
lific nature. As He is present within every object,
so we can define Him as Birat.
5 & 6. As a picture isj gradually painted,-like¬
wise—everything which is' gradually created are
existing in connection with the Great Soul.
i!
PANCHAEASHI.
7. As, in a painting every part of th'e body as
well as the dress, etc., of the painted object are
painted differently, that is, painted in different colours,
likewise, the Great Soul is present within the gross
bodies of different animals created differently by
the Great Soul. The abovementioned animals are
again guided by this illusory world.
8. As, ignorant men, think the different colours
of a painting to be a part of the cloth on which the
picture is painted, likewise, men being guided by
illusion think the worldly actions as- a part and
parcel of “ Self.”
9. As, painted objects are devoid of conscious¬
ness, likewise earth, etc., have no consciousness.
10. The worldly actions are connected with
the Great Soul, the above-mentioned thought is
known as illusion. This illusory feeling is dispelled
after attaining the True Knowledge.
11. This world, that is, all the worldly actions,
l s imagined by us. The Great Soul has no connec¬
tion with it whatsoever. If it had any connection
with the Great Soul then it would have been a real
object instead of a false one. The abovementioned
thought can be defined as knowledge. By logical
discourse we , can gradually obtain it.
12. We have alresdy said that by logical dis¬
course only we can dispel illusion. We ought always
to think about the connection between the Great
PANGEA DA SHI,
f
and our individual soul. When we succeed m
knowing the mortality of every object then the object
beyond mortality, reveals itself to us and our illusion
is also destroyed.
13. It has been said in the abovementioned
Sloka that when we succeed in knowing the falsity
of everything then w r e attain the Tine Knowledge.
The falsity of everything, here, means, knowing their
destructibility, not forgetting them altogether. As
we cannot say we attain salvation during sleep,
because, then we forget about every object.
14. After attaining the True Knowledge when
we become thoroughly convinced about the falsity
of everything, this stage can be defined as the Badh
(gpf). By the Badh we do not mean forgetting every¬
thing. If we forget everything we cannpt attain
salvation.
15. By following the abovementioned dis¬
courses the know edge we attain can be divided into
two pares, viz,., Parakshyajnan and
Aparakshyajnan After attaining
Parakshya jnan till we attain Aparakshya jnan, up
till then, we must continue logical discourse,. When
we succeed in attaining Aparakshya, jnan, then, there
is no necessity of discourse.
16. The knowledge of . the existence of “the
Great Soul is known as Paran<shya jnan. When we
succeed in knowing, that as my soul i3 a part and
*SL
WW.1 of the Great Soul, so I am the Great Soujjy
this is known as Aparakshya plan.
17. Therefore, to attain Aparakshya, jnan we
must continue logical discourse.. By attaining
AvaMkshva man we can attain salvation.
PANCHADASHI.
18. We can divide the consciousness under the
following heads, viz., Kut choytannah (<js§
Brahma choytannah (3p$5^Rj), Jib choytannah (<$^<5
and Iswar choytannah like the
space known under the following heads, viz.,
Ghattakash Mahakash Jalakash
(VfrNjt “0, and Meghakash (c*Nf<Ft*l)
19. The space existing within an empty pot
is known as Ghattakash. The existence of this
Great space is known as Mahakash. The space
reflecting"on water with the image of stars,- etc., is
known as Jalakash.
20 & 21. The cloud existing in connection
w jth space, which is the cause of rain, is known as
Meghakash.
22. The consciousness existing in us, quite
separately from our gross and- subtile bodies, and
as it is lying in a passive state, therefore, it is known
as Kut choytannah.
23. Intelligence existing in connection with
Kut choytannah and <ihe consciousness reflected on
intelligence, is the cause of keeping us alive, therefore.
FANCH ABASH I. tfV
•Jt'" is known as Jib choytannah. It is addicted wr
worldly actions.
24. Though we have proved that our indivi¬
dual consciousness is quite different from the re¬
flected consciousness—still being guided by illusion,
we cannot feel the presence of the individual con¬
sciousness. Therefore, people imagine the non-exist-
.ence of the individual consciousness. Jalakash
in a pot displaces Ghttakash. This can be defined
as Annyanodhyash
25. As, those addicted to worldly actions
cannot imagine about the individual consciousness,
and the abovementioned non-conception of the in¬
dividual consciousness is known as infinite illusion.
We can also > define it as the Mulajnan (sjqrs^R)-
26. We can attribute the following to the
Phenomenal emanation, viz., power of concealment
and power of distraction. Between the abovemen¬
tioned two powers, that what cannot make us under¬
stand about the existence of the individual con¬
sciousness, we can define that, as the power of
concealment.
21: If a sage asks about the individual con¬
sciousness to an ignorant man, then the said igno¬
rant man is bound to answer that, ‘ ‘ I do not know
anything about it, neither t rn I understand about
it, nor do I believe about its existence; ” this power
PAN0HAI1 { ;,SIIT.'
(e phenomenal emanation may be described ab
tile distractive power. ,
28. If one thinks, that as shade and rays of the
sun cannot exist at the same time, then the phenom¬
enal emanation which is quite contrary to the in¬
dividual consciousness cannot exist at the same time,
therefore, the existence of the distinctive power of
the phenomenal emanation is an impossibility, the,
abovementioned thought can only be dispelled
after fully comprehending the distinctive power of
the phenomenal emanation.
29. Unless you can understand about this
distinctive power of the phenomenal emanation, it
becomes almost impossible to convince about it with
the help of arguments only.
30. Always be guided, by logical discourse—
and at the same time use your own common sense.
Do not. follow illogical and dogmatic arguments—it
only leads to evil.
31. We have already described about the
distractive power of the phenomenal emanation.
Always think property about your individual con-
-
sciousness.
w
32. If being guided by the distractive' power
of the phenomenal emanation—you do not admit
about the existence of the individual consciousness,
then how can you understand about this distrac¬
tive power of the phenomenal emanation, therefore.
1 * * '
PANC«ADA8HI.
* *5
[ages always think this phenomenal emanatio:
to be a hinderance to the attainment of the True
Knowledge.
33. As, we sometimes mistake mother-of-pearl
for silver, likewise, owing to the phenomenal emana¬
tion, we mistake our gross and subtile bodies for
our individual consciousness. This mistake can be
defined as Bikhe'padJiyash
*
34. When we mistake mother-of-pearl for silver,
then, the attribution of silver to the mother-of-
pearl is false, but the existence of the qualities of
mother-of-pearl is true, likewise, though our attri¬
bution of the reflected consciousness to the indivi¬
dual consciousness is false, yet the reflected con¬
sciousness is self-luminous and a feeler of every
object. •
35. As during locomotion the -blue colour and
the triangular shape of a snail vanish, likewise, by
knowing our individual consciousness, our false hope,
etc., vanish. •
36. As we can define the knowledge derived
from our false attribution of silver to mother-of-pearl
as “silver,” likewise, the intelligence derived from
the distractive power of the phenomenal emanation
as
Self/'
37. We mistake mother-W-pearl for silver by
only looking at its whiteness, likewise we mistake
FANOHAD. -SHi.
reflected consciousness for the individual c<
tisness.
38. Mistaking one object for another can be
defined as error. We cannot commit this error
unless there is some similarity between the two
objects, likewise, our individual consciousness known
as Si jam (^?k) has some similarity with the reflected
consciousness known as Aham so we con¬
found them with one another.
%
39. Everywhere we can perceive the use of the
word Syam (’smh as > “ Debdutta syam is going,” etc.
Here the word Syam, is mis-used, Aham (^k) is
more appropriate.
40. The word ‘ * Syam ’ ’ is everywhere used.
But its use is a mistaken one.
41 & 42. When there is a difference of mean¬
ing between the words “Aham” and “Syam”
then ‘ ‘ Syam ’ ’ can only be used for our individual
consciousness, and according to my opinion, this
consciousness is the great consciousness. I am only
writing this to point out the mistaken use of the
word Syam.
43. As the words “Syam” and “ Atma”
are similar to each other, therefore, people commit
the mistake. So we can deduce that the words
1 * Syam” and “ Atm i” are a hinderance as well
as similar to each otner.
panchadasht.
6
44 when Syam means * * Self ’ ’ then its use
for inanimate objects is also a mistake.
45. Though the great consciousness is present
within inanimate objects, still the difference between
conscious objects and inanimate objects is not
created by the Great Soul, but the difference is
imagined by our reflected consciousness existing in.
connection with intelligence.
46. As, owing to illusion, we mistake our
reflected consciousness, for individual consciousness,
likewise, owing to illusion we distinguished between
inanimate objects and conscious objects.
47. When every object is existing as dependent
to the Great Soul, then every object existing in con¬
nection with the Great Soul can be defined as Great
Soul. It is also certain that everything isf existing
being supported by the Great Soul. So they all
can be admitted as Great Soul.
Proving the above-mentioned argument
TO BE ILLOGICAL.
48. Though every object is existing because
the Great Soul is existing, yet, it is impossible to
define them as Great Soul.
49. The words, Tat, Atat, Syam, Annya, Tam
and Aham imply contrary meanings to each other.
50. Among them, Syam, which is contrary to
Annya, can be used for the individual consciousness.
..
PANC'nAD.;.SHI.
has a contrary mea.
used for “ Self.”
. 51. As, one can perceive the difference between
silver and mother-of-pearl, likewise, a great deal of
difference is existing between the individual con¬
sciousness and the reflected consciousness. Ow'ing
to illusion one confounds one with the other.
52. So, illusion is the cause of confounding
one with the other. When illusion is dispelled, then
we cannot mistake reflected consciousness for in¬
dividual consciousness.
53. After attaining the “True Knowledge,”
illusion and the concealing power of the phenomenal
emanation vanish away, but, one cannot get over
its distractive power, even after attaining the True
Knowledge, till the end of the time thus chalked
out for enjoyment or suffering for the actions of pre¬
vious lives.
54. Logicians say, though the outward form
of an object may be destroyed, yet its actions remain
for some time, after its destruction, likewise, though
by attaining the True Knowledge one succeeds in des¬
troying the phenomenal emanation, yet its action,
i.e., the distraction, remains behind some time.
55. According to the opinion of the logicians
though a piece of cloth may be destroyed, yet its
actions remain behind for sometime. If the actions
of an insignificant thing as a piece of cloth remain
<SL
rung to Tohn can be
panchadashi.
i, then, the actions of this infinite
phenomenal emanation, though destroyed, remain
behind for a much longer time.
56. As, according to the opinion of the logi¬
cians the actions of an object remain behind, some
time even after its destruction, likewise, according
to the Vedantic doctrine, after the destruction of the
phenomenal emanation its actions remain within
us for a very long time. Our only object of 3aying
this, is, that when the logicians say about the exis¬
tence of the actions of an object after the destruc¬
tion of its outward form, only with the help of logi¬
cal discourse without feeling it. So we admit about
the existence of the actions of the phenomenal eman¬
ation after its destruction—not only with the help
of logical discourse—but we even feel the existence
uf the actions of the phenomenal -emanation long
after we succeed in destroying it, after attaining the
True Knowledge. Hence our deduction of the exis¬
tence of the actions of the phenomenal emanation
long after its destruction.
57. We do not like to argue with those who'
follow their own dogmatic views. It is, always better
to think logically. Only owing to illusion we con¬
found between our individual consciousness * and
reflected consciousness.
58. Though owing to illusion we make a
muddle between our individual consciousness and
PANCHADJiSHI.
ted consciousness, still being guided by dog¬
matic views and following the illogical discourses
of the so-called learned, it becomes impossible to
free ourselves from illusion.
59. There are some people who cannot under¬
stand the Sruttis (assfs) and thus being unable to
understand them, they form an opinion according
to their capacities, and misrepresent them to the
public.
60 & 61. The materialists and ignorant men
confound our individual consciousness with the
Gross body. For the purpose of supporting their
views they misinterpret the meaning of the Srut.li
in the following way, viz., our vesture of Gross body
is the individual consciousness.
62 & <83. As soon as our Soul leaves this Gross
body, it decays,, but even after the death of Gross
body our sense about “Self” remains for some
time, some people confound this sense of c c Seif ’ ’
which even remains some time after death, with our
Soul.
64. Though we may not be able to feel the
consciousness of our organ of speech, etc., yet they
are full of consciousness, we are bound to admit it.
So we can deduce they are a part of “ Self.”
65. Worshippers of the Prolific nature of God ,
believe, that though jur external organs may be
destroyed, still we can remain alive.
WHIST#,,
PANCHADA8HI.
<sil
66. When every part;, of the body remains in
a latent state during sleep—at that time our Pran
remains conscious of its surroundings, so we
can admit this Pran to be the Soul.
67 & 68. Without guidance the existence of
“Self” is an impossibility, so, as our Pran does
not guide us, and as mind guides us, therefore, the
attempt of the attainment of Salvation, etc., is caused
by mind, and as the sensorial vesture is lying
within our vesture of vital airs—therefore some people
define our sensbrial vesture as Soul.
69. The Buddhists, who believe in the national
vesture, which again is not everlasting, is define^!
by them as Soul, and as the Rational vesture is lying
within the Sensorial vesture so they define this as
our Soul.
70. We can divide our mental state in two
parts, viz. :—Aham Britti f fig) and Idam Britti
). We can define the Aham Britti as the
Rational vesture and the Idam Britti as the Sensorial
vesture.
71. The intelligence lying within the Rational
vesture, may be defined as the cause ,of the Senso¬
rial vesture. Therefore, it can be admitted as Soul.
72. As, while feeling an object, the feelingigoes
away immediately after the object is felt, therefore,
the Rational vesture which is. guiding our Sensorial
vesture, cannot be lasting and it is self-luminous.
0 9
,m<STfiy
PANCHADASHi.
* : |
73. The Snitti Agam has defined this
Rational vesture as ‘ ‘ Self ’ ’ and it is being guided
by death, birth, etc. It is also enjoying or suffering
in this world being addicted to it.
74. This Rational vesture which is not lasting,
cannot be admitted as Soul. As a flash of lightning
reveals to us objects for a very short time, likewise,
as this Rational vesture, is not everlasting, so it can¬
not be admitted, as the “ Soul.”
75. The Srutti says, that before the creation
of this world only emptiness existed. The world
which we are perceiving is not really existing, it is
an illusion.
76. The Buddhists, worshippers of emptiness,
deny the existence of this world which we can per¬
ceive. But they do not doubt about the existence
of the emptiness.' Illusion cannot exist without foun¬
dation, and about existence of emptiness, no one can
admit its existence unless a conscious witness proves
the same.
77. If, we, then, become obliged to admit our
Soul as the source of consciousness, therefore, the
Great everlasting pleasure, which is existing within
the Rational vesture being quite separate from it,
can be defined as the “ Soul.” The Vedas also up-
£
hold the above-mentioned facts.
78. Some say that our Soul is very subtile,
others say that it is of great magnitude, again another
PANCHADASHI.
sect says that it is neither of great magnitude nor sub¬
tile.
79. Those who believe in the subtility of the
Soul say, that our Soul is very subtile because it is
existing even in the minutest nerves of this Gross
body.
80. The Sruttis also believe in the subtility of
our Soul.
81. The Srutti says, If the end of a hair is split
into hundred parts and again one of those parts is
split into hundred parts, then it can only be. compared
with the fineness of our Soul.
82. The followers of Digambar doctrine
perceiving the existence of the Soul in every
part of our body and by also learning from” the Srutti
the existence of the Soul even in the .minutest nerve
of our body, deduce, that, our Soul is neither of great
magnitude nor very subtile.
83 & 84. Though the Soul is neither great in
magnitude nor subtile, yet it is present within the
minutest nerves, so its existence in the body of an
ant is not an impossibility. As, one cs,n introduce a
finger, a part of the Gross body, into the cast off
skin of a snake, likewise, the introduction of the Soul
into the Gross body may be admitted. As, this Soul
is present within the body of an elephant, as well as,
in- the body of an ant, so the followers of Digambar
PANCHADASHI.
3 e, that, the Soul is neither great in mag¬
nitude nor very subtile.
85 & 86. The followers of the above-mentioned .
doctrine believe, that, our Soul has 'an effigy. But
an object with an effigy is unreal, because, then it is
destructible. If our Soul is an unreal object then it
must be a mortal object, as well as an object without
the power of any action. Therefore, we can deduce
that our Soul is not, neither great in magnitude nor
subtile. Our Soul is not also subtile. He is great
in magnitude like the space which is existing every¬
where and has no effigy of His own. I
87. In the above-mentioned way the followers
of different doctrines, cannot come to a dehnite
conclusion regarding the consciousness of the Soul.
Some say*, that, it has no consciousness, others say ]
it is existing, as our mind, etc.
88 & 89. Provahar and the logicians say,
that our Soul is inanimate like the space—though
space is an inanimate object, yet it isothe transmitter
of sound, likewise, though our Soul is an inanimate
object, yet it is the transmitter of our feelings and
desires and js wholly guided by our feelings and
desires.
90. When our Soul comes in. contact with our
mind, then it becomes conscious only and during sleep
when the mind cuts qff its connection with the Soul
then again it becomes like an inanimate object.
panchadashi
91. Though’ the Soul is unconscious still as it
eels, etc., we can define it as conscious. And as it is
the transmitter of our feelings, also guided by feelings,
etc., therefore,'the Soul becomes addicted to worldly
actions, so, it can be deduced that our individual Soul
is quite different from the Great Soul.
92. In this life the Soul enjoys or suffers accord¬
ing to actions, likewise, in the next world it is guided
by the desires of the Gross body.
93. Though the Soul is present within every
object still its passing off from one body is possible.
The above-mentioned facts are also admitted by the
Vedas, ProvaJcar and the Logicians.
94. The faint existence of the vesture of Beati¬
tude, during sleep, can be defined as the first among
the five vestures which are cnsheathing our Soul.
Provalcar and the Logicians define the vesture of
Beatitude as our soul. Consciousness, etc., are derived
from this vesture of Beatitude. In their opinion our
soul is an inanimate object.
95. The followers of the Vatta doctrine ’SR51-
define our Soul, as enveloped l^y the Gross
body. By imagination, they think our Soul to be
an object with intelligence which is to be cognized
of. As during sleep—we remain conscious of our
surroundings, though we cannpt feel anything, there¬
fore, they define our Soul to be an object withintelli-
. r
FANCHADASHI. I/
gw® which is to be cognized of, existing within this
Iross body.
96. As, a man just up from sleep thinks, that,
“ I was unconscious of my surrouhdings.” Only
during sleep one feels lethargic—but during the awak¬
ened state one does not feel so. Therefore, they
say, that our Soul is a conscious object lying within
the Gross body.
97. The Srutti says, that, even during sleep our
Soul remains conscious, so, it remains conscious of
its surroundings. As the Soul is an inanimate object,
so like the light of the firefly sometimes it becomes
conscious and sometimes it becomes unconscious.
98. The disciples of Sankhya admit, that, an
object without any effigy cannot be inanimate and
conscious' at the same time. Therefore, the Soul
must be conscious, otherwise, we cannot define it,
as an object without an effigy.
.' 99. Though our Soul is free, and the source of all
consciousness—yet the remembrance of the past is not
an impossibility, as, His feeling like an inanimate
object is only caused by the Prakritti which
is again the source of three qualities and is changed by
its former actions. The conscious Soul, whose
salvation and enjoyment is caused by the Prakritti,
can be defined as the Proyajan
!00. Though our Soul being the source of all
consciousness is quite different from the Prakritti
PANCHADASHI
has the qualities of an inanimate object, an
as there is a difference between the ‘ ‘ Self ’ ’ and
Prakritti, therefore, we can admit that the Prakritti
is the cause of our enjoyment and salvation. Accord¬
ing to the opinion of the logicians, that, difference
is existing between the Soul and the desires, etc.,
we also admit this.
101. As the Prakritti is superior to the Mahatatta
(siW30> (.Mahatatta is the first principle evolved
from nature being the fundamental intellect and
first step towards creation), this can be defined
as the Abyakta The Srutti describes about
the Prakritti in the above-mentioned way. Soul is
the source of all consciousness and is free from every
object.
102. According to the opinion of the Yogis
the reflected consciousness which is the creator of
the Prakritti, is the Iswar He is superior
to all.
103. He in known as the Pradhanpati
the Gunesvar etc., and He is the guider
of our hearts.
104. Disciples of different doctrine, explain
about this Iswar according to their own concep-
tion, etc.
105. The Yogis define about this Iswar in the
following way. Iswar is free from pleasure, sorrow,
4ft
* mt»y
i
PANCHADASHI. *
or bad actions, etc. He is like our *“ Self
Source of all consciousness.
106. Though Iswar is the source of all conscious¬
ness—y e t we can admit Him as the leader of every¬
thing. Unless we admit about His leadership—
we then are bound to admit that everything will
be thrown into Great Confusion.
107. According to His laid down rules the
wind blows, the sun rises, etc. The Srutti upholds
the above-mentioned facts.
108. As naturally our Self is the source of con¬
sciousness, so it is devoid of pleasure or sorrow, but
worldly actions are the causes of our imagination
of Sorrow and Pleasure.
109. Some of the Logicians deny the leadership
of the Great Soul. They believe in, everlasting
knowledge, everlasting work and wish, because the
Srutti attributes, everlasting knowledge and wish,
to the Great Soul.
110. In the above-mentioned way, they describe
about the Great Soul.
111. If you admit about everlasting knowledge,
etc., of the Great Soul, then He must be constantly
creating objects, but it is not actually the case,
so you are bound to admit the Prolific nature
as Isyvar.
112. The Udgitha Brahmin tgfaH)
describes, a great deal about this Prolific nature.
Though, this Prolific nature has a subtile 1
pit for want of actions one cannot define it as
Self.”
PANCKADASHI.
113 & 114. No one can feel the existence of
the subtile body without the Gross body. So the
worshippers of Nature define this Gross body as the
Soul and they also cite passages from the Srutti to
support their opinion. They describe about the
Great Soul as one having one thousand arms, one
thousand eyes, etc.
115. If an object with many arms and legs can
be defined as Lswar, then why don’t you say that an
insect with many legs, etc., is Iswar ? Their descrip¬
tion of the Brahma with four heads as Iswar is illo¬
gical. Some say no one has the creative power ex¬
cept the Brahma..
116. One desirous of a son—prays to an idol
and define it as Iswar, and they have the audacity
to cite the Srutti in support of their opinion.
117: The above-mentioned Brahma is born from
the naval region of Visnue, therefore we cannot des¬
cribe Brahma as Iswar, because Visnue is the father
of Brahma.
118. Visnue again tried to understand the
qualities of Siva and he could not succeed in it—
therefore we cannot define Visnue as Iswar.
119. Again Siva worshipped Ganesh therefore
Siva is not Iswar.
panohadashl
Qt
In the above-mentioned way, followers
ifferent doctrines explain about Iswar according
to their own conception.
121. The followers of the doctrine of Anteryyami
describe, tanks, trees, etc., as Iswar.
There are certain people who acknowledge trees, etc.,
as their family deity.
122. I have already said, that, sages, to attain
the True Knowledge, define the only object as Iswar.
I will speak about Him later on.
123. You must be convinced of Frakritti as
the phenomenal emanation. The creative power
of the Great Soul existing in connection with the
phenomenal emanation must be known as Iswar.
Everything is created by Iswar, and He is guiding
this Universe.
124. The Srutti also describes about Iswar
in the above-mentioned way. There is no fear of
confounding Iswar with his created objects, by those
who think about it logically.
125. The phenomenal emanation is the cause of
illusion. The Tapania Srutti upholds the above
facts. The power of this phenomenal emanation
is felt by ev erybody. Therefore the Srutti .says no
more proof is required about its presence when we
can feel it. «
126. The phenomenal emanation is the cause
of illusion—The Srutti upholds the above-mentioned
PANCHADASH
The same' Sruiti also describes about His pres¬
ence in every object of this universe. Every one
is guided by the phenomenal emanation.
127. We define pots, etc., as an inanimate ob¬
ject. The intelligence which cannot understand
about, an object, may be defined as an illusion.
128. The phenomenal emanation is existing
everywhere—only with the help of the True Know¬
ledge it can be destroyed. We can only understand
about this phenomenal emanation by logical dis¬
course.
129. The phenomenal emanation felt by us can¬
not be defined, as, Asat and we can neither
describe it as Sat (jk) because it is destroyed by
the True Knowledge. But it is a very insignificant
object to the True Knowledge, i.e., only True Know¬
ledge can dispel it.
130. We can say that the phenomenal emana¬
tion is very insignificant to the True Knowledge,
is very wonderful to logical discourse and is real to
ordinary people.
131. As, by covering and uncovering one can
oerceive the existence and non-existence of a picture,
ikewise, the phenomenal emanation is the cause of
the existence of this world and its non-existence is
the cause of the disappearance of this world from our
mind.
6
MHtsrQy
PANCHADASHI.
Without intelligence one
stand about the existence of the phenomenal emana¬
tion. Therefore, we can define this phenomenal
emanation, as, dependent on intelligence. We can
also define this as independent owing to its non-exist¬
ence in connection with the Intelligence.
133. The phenomenal emanation has such
power, that, even it shows, our individual conscious¬
ness, as an inanimate object. It also makes us think
our reflected consciousness as Iswar.
134. The most wonderful among its different
powers, is that power, which completely hides our
Soul. This phenomenal emanation is a wonder
worker.
135. As we can attribute Liquidity to water,
Heat to fire, Hardness to stone, etc., likewise, we can
attribute wonder working power, to the phenomenal
emanation.
136. Afl long as one is guided by the phenom¬
enal emanation, so long, one cannot understand
or does not try to understand about the Great Soul.
After attaining the True Knowledge the phenomenal
emanation is dispelled.
0 137. The followers of the Naya believe in the
reality of the world, they commence an argument,
refute it and finally end it, by proving the reality
of this world. But the followers of the Vedanta
Ml NlST/f
PANCHADASHI.
Icnew about the unreality of this world, believe
its existence owing to illusion only. Therefore we
cannot believe in the reality of this world.
138. When your (i.e., the follower of the Nay a
doctrine) argument is illogical from the beginning,
so your conclusion must be illogical—I can easily
show you that. .
139. Therefore, every intelligent man ought to
believe in this phenomenal emanation, and try to
dispel it.
140. If you say, how can I understand about
this phenomenal emanation, without first of all
refuting its existence, then I will draw a conclusion
from it. You can do so—I have no objection_I
only say, there is no need of going so far, it can be
very easily understood.
141. We cannot understand, the existence of
this phenomenal emanation, by any outward sign.
The wonderful work of it can only be felt by our mind.
It is impossible to ascertain its presence by any out¬
ward sign.
142. We see the presence of this world, but
f we try to know thoroughly any one of its objects,
t becomes impossible to conceive it. Therefore, this
world is defined, as, caused by the phenomenal eman¬
ation. If you think carefully about it, you are
bound to admit its presence.
* 9 . •• . $ Y $
—•—;—y ny .‘ _. 9 v >
W WtSTfy
. • '
FANCHADASHf.
x all wise men of this
find out tfie cause, existence, etc., of an object—I
am sure they will all be unsuccessful.
144. If you question them, how can this Gross
body, etc., be produced from one drop of semen, and
why does semen produce them. From one drop
of unreal semen—this unreal Gross body, etc., is pro¬
duced and the individual consciousness, the part
and parcel of the Great Soul, enters into the said
unreal Gross body, etc., I am sure nobody can solve
the above-mentioned problem.
145. Some may answer that it is the nature
of semen to produce Gross body, etc., in that case
I ask them, how could they attribute the power of
production to semen. And how do they know that.
I can cite many examples where semen has been un¬
successful in producing the Gross body, etc.
146. Therefore, at the end they will be bound
to acknowledge about their inability to answer the
question. So the intelligent men attribute the above-
mentioned facts to the phenomenal emanation.
147. Can there be any thing more wonderfu
than the birth of this Gross body, etc., from one dioj
of semen % likewise, from a small seed the vas
Banyan tree grows. • Those are the actions of th>
phenomenal emanation. The phenomenal emanatiox
is the cause of everything.
<SL
world try to
PANCHADASHI.
Not only this Gross body is the action
lenomenal emanation , but big trees produced
from a small seed, is one of its wonderful actions.
Therefore by thinking of the above-mentioned facts,
it is better for you to be convinced of the wonderful
works of the phenomenal emanation.
149. Those logicians who are ever willing and
trying to determine the different functions, causes
of origin, etc., of objects, their fallacy have been
justly repudiated by eminent men like Sreeharsa
in their works of- Khandan
150. No one can think about them, neither
can one solve them with the help of discourse. So
it is better for one not to try to muddle up the causes
of the production of an object, etc., which is
impossible to solve.
151. The phenomenal emanation is the causes
of the creation of this world, try to be convinced
of that, also during sleep try to feel the Great Con¬
sciousness from' which this phenomenal emanation
is again produced.
152. During sleep the reflected consciousness
becomes passive, so the desires which are existing in
connection with it also becomes passive.
153. Our desires are reflected on this conscious¬
ness. This reflected mind is very faintly felt by us
as the Meghakash is faintly reflected and seen.
PANCHA DASHI.
154. This reflected mind, again being com
bined with consciousness, converts itself into intelii
gence. Everything is understood by this intelii
gence.
155. The phenomenal emanation makes us
imagine this consciousness as Iswar. The Srutti
also upholds the above-mentioned facts.
156. The above-mentioned consciousness and
Iswar exist like Maqhakash and Jalalcash, because
the phenomenal emanation like cloud, rains, desires,
as from the cloud rain falls, again our mind reflecting
on desires is existing like the Maghakash.
157. This creative power of the Great Soul
existing in connection with the phenomenal emana¬
tion is known as, Maie ('sjfst)* Maheshvar
Sarbagya and Jagatgoni (srW/qpi't)-
158. That’ consciousness, which is beyond the
Vesture of Beatitude may be defined as Sarbeshvar
(?ItW3). It is only felt during sleep. This con¬
sciousness is described in the Vedds as Iswar.
159. Sarbeshvar, etc., may be safely attributed
to Iswar. Nothing is impossible to the phenomenal
emanation.
160. Whatever Iswar creates, no one can undo
it, therefore, we can define Him as Sarbeshvar.
161. Intelligence, desires, etc., are created by
Isivar. We are again guided by our own intelii-
WNIST/fy
PANCHADA8HI
genee and desires, etc. As they are created hy Iswar'
so we can define them as dependent on Iswar.
162. As intelligence and desires are not always
perfect, so we “cannot always understand about the
Great Knowledge of the creative power of the Great
163. Iswar being present within the Rational
Vesture is guiding us, therefore, He is known as,
Anteryyami
164. The Vedas say that Iswar is existing in
our intelligence’. Though He is present within our
intelligence yet we cannot conceive Him. He leads
us.
165 & 166. As thread the cause of cloth, is
existing in cloth, likewise, Iswar _ the cause of
existence of every object is present within every
object. Again cotton is the cause of thread-—so in
a cloth, thread and cotton are existing. It is better
always to think of Him.
167. Though Iswar is present within us, yet
we can see the difference among men. We cannot
perceive the presence of Iswar, we can only under¬
stand about His presence by Logical discourse.
168. As threads are the constituents of a piece
of cloth, likewise, as every object is created by
Iswar, so we can define them as the part of the effigy
of Isivar.
mUST/fy
PANOHADASHI.
B9 & 170. As by contraction And movemeU
the threads a piece of cloth is contracted and
moves about, the cloth has no extra quality than
that of thread, likewise, according -to our different
conditions of mind we know this Iswar.
171. Sree Krishna addresses the following to
Arjuna —“ Oh Arjuna, The phenomenal emanation
which is existing in us is causing us to imagine
everything. Iswar is present within this phenomenal
emanation.”
• 172. Here it means that the phenomenal eman¬
ation is existing in connection with the Rational
Vesture. Iswar is the cause of their existence.
Iswar is present within the mind of everyone.
Being present within the mind of everyone, Iswar
converts Jlimcelf into the Rational Vesture, though
naturally He does not convert Himself to anything.
173. The Gross body, etc., can be defined as
Instrument, The existence of the soul, in the Gross
body or Instrument, can be defined as the Ahhiman.
(wf^t*r)> ^ can a l so be defined as the Arohrm
its addiction to virtuous actions can be
defined as the Viraman
174. It again being guided by the Rational
Vesture, which is existing in connection with the phe¬
nomenal emanation, leads us to actions. Which
again can be defined as guidance by the phenomenal
emanation.
PANOHADASHl.
75. The Antaryyami Srutti, says, and upholds
the above-mentioned facts. In every object one
perceives the existence of the creative power of the
Great Soul existing in connection with the phenom¬
enal emanation, that is, Iswar.
176. The sage thinks—that, I have no desire
for virtuous deeds, nor am I ashamed of bad deeds—
“ Oh, God, being present within me, to whatever you
will lead, I will perform.”
177. If God, being present within us, leads us,
then we become mere tools in His hands—one need
not think in the above-mentioned way. Because,
though He leads us, still we must try our best to
accomplish the work to which He leads.
178. Though Iswar is again, Himself guided
by our persistent endeavour, yet no one'can g® against
His rules.
179. Being guided by Iswair, without caring for
the result, if we work, then we attain salvation.
The Srutti, etc., .upholds the above-mentioned facts.
180 & 181. The Srutti describes about the sin,
which is committed by doing anything against the
rules laid down by Iswar. Our attribution of
Sarvesvar' is proved.
182. Iswar is also destroyer as well as creator.
Therefore, He is known as Jagatgoni. Production
and destruction of an object is known, as, PralyaJi
misty
PANCHAJDA8HI.
Si,
^283 & 184. As, when a cloth, on which a por¬
trait was painted, is spread out, only then we can
see the picture. Likewise, during destruction, every¬
thing is absorbed by Iswar, only during creation, we
can see His presence. When the said picture is
rolled up—we cannot see it—so during destruction
we cannot feel the existence of Iswar, because, every
object is then absorbed by Him 1 .
185. We can feel the presence of our intelli¬
gence, during awakened state, etc., we cannot feel
its presence, in sleep, etc. In the above way
we can say, that Iswar is present during creation
and is absent during destruction.
186. Iswar has the power of making Himself
exist and vanish. Therefore, the followers of Nimitta
Karan and Parinami Karan
<f»T3«i) do not believe in the existence of Iswar.
187. He is cause of the existence of the inani¬
mate objects. And is known to us by our intelli¬
gence.
188. 189 & 190. Suresvaracharja
has proved the existence of the Great Soul by logical
and philosophical discourses. In that, he has proved
Him to be the cause of the existence of inanimate
as well as animate objects. He has proved it by
admitting the Ananyudliyash
191. The Srutti says that from the Great Soul
every object is produced.
PANCHADASHI
One 'can easily understand that front
the Great Soul everything is produced. The exis¬
tence of this world is True and naturally produced
from Iswar. The above-mentioned knowledge is
known as AnanyadJiyash faWTfaltMJl 5 !)-
193. As when one puts black paint all over,
a painted object, there is no doubt it appears the
same all over, likewise, the AnanyadJiyash being
guided by illusion cannot distinguish between Iswar
and the Great Soul.
194. An ordinary man cannot distinguish
between Meghakash and MahaJcash, likewise, they
cannot distinguish between Iswar and the Great
Soul.
195. An ordinary man cannot distinguish
between Iswar and Great Soul, but* JLjJ* they follow
logically and try to understand, I. am sure they
will easily perceive the distinction.
196. The Great Soul is all-pervading, omni-
cient, etc., He is beyond our power of conception.
He is known as the source of all pleasure.
197. Iswar being guided by the phenomenal
emanation creates this world. He is quite different
from the Great Soul. He is the creative power of the
Great Soul. The Strutti also upholds the above facts.
198. As the sleeping st£te converts itself into
a dreaming state, likewise, He being present within
the body of everyone is known as Prolific nature.
PANCHADASH1.
|||yi99. Space, etc., might have been created t!bj r J
'lesmr either all at once or gradually, as a dream might
come on gradually or all at once.
200. This prolific nature existing within the
subtile body converts itself into their intelligence,
etc.
201. As, during evening and very early morn¬
ing, one cannot see an object distinctly, likewise,
during the earliest stage of the creation of this world,
every object existed in a hazy state.
202 & 203. As in the first stage of painting
everything is hazy, likewise, in the early stage of crea¬
tion every object was in a hazy condition, exactly
as a big banyan tree in the earliest stage is very small,
likewise, everything in the early stage of creation
was very' small.
204. As the light reveals every object, likewise,
every object is visible distinctly in the present per¬
fect condition of this world.
205. In the chapter of Biswarup of
Purusha Sukta *r«r) it is said that every object
becomes perfect during the perfection of the world
itself.
206, 20f & 208. Iswar, Hirannyagarva, Birat,
Projapalti, Visnue, Rudra, Indra, Agni, Bighnavoirab,
Mowral , Marik, YakhapRakhyash, Brahmin, Khastrya,
Vosya, Suddra , Gee, Asm, Mriga, Pakshi, Asvatta,
Bat, Amra, Yab, Dhannya, Trinna, Jal, Prosthar,
PANCHADASHI.
ttika, Kastlid, Bashi, and Kuddal are all the parts
of the effigy of Iswar. They being worshipped pro¬
duce good results.
209. A man obtains results according to his
worship. According to the object one worships, the
results vary.
210. No one without attaining True Knowledge
can attain Salvation. To stop dreaming, one must
remain awake. There is no other way to stop dream¬
ing.
211. Iswar, ‘' Self ’ and Gross body are created
and imagined by the Great Soul.
212. Iswar and Self which is existing in connec¬
tion with the Rational Vesture, are guided by the
phenomenal emanation, who are again the creator
of this world.
213. Iswar is the creator of every object and
He is present within them. Salvation, etc., are again
imagined- by “ Self.”
214. Followers of other doctrines do not under¬
stand about the Great Soul. Only owing to illusion
quarrel for nothing in determining the difference bet¬
ween Iswar and Self.
215. We do not at all iike to argue with them.
We feel very sorry for then?. We really feel very
happy when we meet a man who has really attained
the True Knowledge, etc.
WlSTfly
PANCHADA8ET.
6 & 217. Worshippers of trees, etc., Yogi
T, cannot think about the Great Soul and always
illogically argue about Iswar. Followers of Sankhya
even could not properly distinguish between Iswar
& Self. Till one can conceive the Great Soul, he
.cannot do anything properly. They neither attain
salvation nor pleasure.
218. You might say that some of them think
of God more logically than others, so some of them
are bound to attain better results, to that, my answer
is, what does it matter if a man ' in dream thinks
himself to be a crowned king or a beggar.
219. Therefore it is always preferable to forego
the dispute between Self and Iswar and to attain the
True Knowledge.
220. If to attain the True Knowledge, you want
first of all to think about the Self and Iswar, do so,
I have no objection, but my only request to you—
that do not forget about the Great Soul. •
221. If you say, that, as self is enjoying ever¬
lastingly and is conscious, also, after thinking about
Self and Iswar, according to the opinions of Sankhya,
then Tat ahd Tam, mentioned in the Yoga-saslra,
become identical,—then listen to me.
222. We do not' admit them—only we admit
them as a first step towards attaining the True
Knowledge.
PANOHABiSHI,
People guided by the phenomenal .emana¬
tion think a great deal about “ Self ’ ’ and iswai.
Only to show them the contrary, we use the words
Tat and Tam. .
224. Ghatakash, Mahakash, Megkakash , and
Jalakash —are their fit example. We have already
described about them.
225. As Jalakash and Meghakash are both water
and cloud, only known by different names—but
Ghatakash and Mahakash their causes of existence
remain in perfectly pure condition.
226. Likewise, the Rational Vesture and the
Vesture of Beatitude are guided by the phenomenal
emanation. But the individual consciousness and the
great consciousness, their causes of existence are
existing in a pure state. -,
227. We only admit some arguments of San-
khya and Yoga-system as a beginning. There is no
harm to filter Truth from every code of religion. We
can admit their opinion of Gross body as the materi¬
al. covering, in which the soul is existing.
228. If the followers of Sankhya do not distin¬
guish between the Great Soul and our Soul, also the
Yogis give up the idea of the reality of this world,
and if the followers of Vedanta do not imagine the
existence of Iswat— then no distinction becomes per¬
ceivable, among the above-mentioned Sankhya doc¬
trine, Yoga doctrine and Vedantic doctrine.
PANCHADASHI.
( 8L
229. By attaining the knowledge about Truth
only, one cannot attain Salvation. A man who thinks
this world to be true cannot attain Salvation. Only.
the knowledge of the Great Soul is the cause of Sal¬
vation.
230. As, the reality of this world is an impos¬
sibility, likewise, only the knowledge of Truth—
which may be false, cannot lead one to Salvation.
231. The nature of Prikritti is to glorify the
Self. Iswar leads it to that. Therefore how can one
attain Salvation 1
232. If you say that, seeking after True Know¬
ledge and Salvation is caused by illusion only, then
you admit Sankhya doctrine about the phenome¬
nal emanation.
233. Tf you say to attain Salvation, etc., one
is bound to admit different stages of Self, there is no
necessity of that, because the phenomenal emanation
is doing that.
234. Cannot you feel the works of this pheno¬
menal emanation ? Srutti has described about it
fully. Mt 'WIM
235. Actually “it” is never destroyed. It has
no birth, tie, salvation, desires, etc., this is the Soul.
236. By comparing the phenomenal emanation
to a cow, we may say, c that it has two calves, viz .: —
Self and Iswar. They are always drinking the milk
of Duality. Yet it cannot affect the Unity.
» IWSTffy,
PANCHADASHl. 9|Y
57. The one Great Consciousness is known
as f Puma Brahma and Kutastha Brahma
UjsTv'ya’jji) according to different attributions. Like
Mahafcash and Ghattakash, which have no difference
at all yet one attributes difference to them.
238. The Great Soul is existing now exactly
in the same way, as He did before the creation. In
future, there is no doubt, He will exist in the same
way. Only the -phenomenal emanation is the cause
of our illusion.
' 239. Those who know the above-mentioned
facts, can save themselves from illusion. Yet they
may be even sometimes be guided by the pheno¬
menal emanation.
240. The ignorant people are sanguine about
the reality of this world. Therefore the Duality
which is guiding them cannot be perceived by them.
- 241. The sages just- think in the contrary way
to the ignorant men. Therefore people attain sal¬
vation or become addicted* to this world according to
their individual thought.
242. If you say, that we can perceive the Unity.
It is illogical to say in the above way because He is
ever present in us, as our consciousness. If you
again say though He may be present yet we cannot
feel 'His presence properly. You cannot say that
also, because He is always present before U3 as
Duality.
7
PANCHADASHT
243.
^ When in Unity or in Duality the Gretat
Soul is present, then why not describe about tl\ie
Duality in the same way as you describe about th\e.
Unity.
244. If- you say as the Unity is contrary to the
Duality—and though the consciousness is present
within both, logically they may be same—but in
effigy they cannot be the same.
245. As the Duality is guided by the phenome¬
nal emanation so it is an heterodox object. Therefore
its effigy must be unreal.
246. First of all be convinced, that the pheno¬
menal emanation is the cause of the existence of
tins universe. Then try to know about the Unity.
247. Even then if you are guided by Duality
constantly think of the real object, you will succeed.
248. If you say, How long shall I go bn trying ?
then my answer is—do not be disheartened try,
you are bound to succeed—because God is always
kind to those who persistently endeavour.
249. If you say that even after attaining the
True Knowledge, if I am guided by Hunger, etc.,
then how can I remain quietly i To that my answer
is, that you may attain the True Knowledge, but
it is impossible to free oneself from Hunger, etc.,
when one is compelled to bear this Gross body. Any¬
how Hunger, etc., have no connection whatsoever
'with the attainment of the True Knowledge.
panchadashi.
i. If you say that when Ahankar
\S , the cause of all trouble, then, it must hinder
t ny attaining the True Knowledge, to that my answer
is,—do not imagine about Ahanlcar, tl\en it cannot
hinder your progress towards the attainment of the
True Knowledge.
251. Even then, if you are troubled by desires,
etc., do not give in—try on—you are bound to
succeed.
252. When one attains the True Knowledge,
then one is certain of the falsity of everything. After
attaining the True Knowledge, one feels that he
cannot believe in the reality of this world.
253. We always admit about the Great creative
ft, the Great consciousness.
254. T uring the want of consciousness one can¬
not understand about anything. Therefore we can
define this consciousness as Real. But for the want
of consciousness the inai imate objects are defined
as unreal.
255. The Duality which is created by Iswar,
as a man makes a pot, if ) ou admit their creation
as unimaginable, then their falsity which has already
been proved must be admitted by you.
256. We have already proved the conscious¬
ness as Self-luminious and Aparaksha
Also we have proved about the unreality of inanimate
objects. Even now those who do not admit about
PANCHADASHI.
rt wy, i'
% attribution of Apamhha to consciousness, the 1
think most illogieally. Because when you admi
consciousness a3 Self-luminous you are bound to admit
the attribution of Aparaksha to it—because—-A
Self-luminous object must be Aparaksha.
257. You may say—many do not believe in
the above-mentioned way, then my answer is, what-
does it matter about the way in which the ignorant
men think. Some believe that our Gross body is the
Soul, would you like to believe it?
258. If you say owing to ignorance some be¬
lieve in the above way, then my advice to them is,
to think logically and then they will understand
everything.
25% When after attaining the True T,r -owiedge
one can free himself from desires, then me attains
the everlasting peace. The SruW also upholds the
above-mentioned facts.
260. At that time ail our desires vanish. The
Srutti upholds the above-mentioned facts.
261. Because owing to illusion we confound
between the Ahankar ar d consciousness so we think
that “ I dm for. Self only. ” The above-mentioned
thoughts can he defined as Kamana (?1sri).
262. Though Enmana is bad, yet, if we succeed
in distinguishing between Ahankar and consciousness,
then nothing can deter our advancement. Because
y
t
i
m
PANCHADASHI.
M
aieattaimnent of the True Knowledge is the fcauae
!>f the dispelment of desires.
263 & 264. Even after attaining the knowledge
about Unity as Owing to Sins one cannot enjoy peace,
likewise, though one may succeed in bringing down
desires—yet for previous habits, one is sometimes
troubled by them. They cannot affect the true
Knowledge as by fever one s body does not become
disfigured.
265. If you say, that, before bringing the de¬
sires under control, there is no chance of our union
with the Great Soul, then you have not understood
it thoroughly—because—when we succeed in uniting
our Soul with the Great Soul, then one has not to
suppress desires with trouble, they become passive
by themselves.
266. If you say, the ignorant people do not
know that, then I say, destruction of desires can only
be done fyy the Great not by the Ignorant.
267. Desires are existing just in the same way
in a sage as in an ignorant man. The distinction
only lies in their controlling the same.
268. No distinction exists between the beha¬
viour of an ignorant man or a sage. Only the dis¬
tinction is perceived by their education.
269. Sages are neither addicted to anything
nor they are desirous of anything. Whatever worldly
actions they are bound to do they do indifferently—
1
PANCHADASHI.
reeause, they are forced to do them. They nev
care for the fruits of their works. They only perfori
actions in the above-mentioned way, because they
have already suppressed their desires.
270. If you think that the sages are always
indifferent to every action—then the word Bat (<k)
cannot exist—because, non-performance of any
work is the sign of an invalid, not of a sage—sages,
always work without caring for the fruit of the
work.
271. It becomes illogical to attribute disease—
to the indifference of work of the sages.
272. The sages are always indifferent to what
they eat, where they live, etc.
27S. No sage can live without food, only they
avoid people .for the fear of being disturbed.
274. Only people become addicted to Sin for
the bad company they keep. Therefore, it is always
best to be away from bad company.
275. If the ignorant people blame sages for
Shunning Company—it does not matter because,
one who is always enjoying peace—what does he
care if people speak ill of him.
27(5. True Knowledge, freedom from enjoy¬
ment, and cessation of desires are dependent to one
another, and they all go together—though rarely
we see cases where they do not go together.
PANCHADA8HI.
77. Their causes, actions, and nature are qui
different to one another—I will describe about them
later on.
278. Being- disgusted with everything of this
world trying to give them up and suppressing, desires
may be defined as the cessation of desires.
279. Thinking about the Great Soul, Hearing-
logical discourses about Him, understanding Him,
and being convinced of His existence always trying
in uniting the individual Soul with the Great Soul
can be defined as the True Knowledge.
280. After bringing one’s desires under his
own control and concentrating one’s mind to the
Great Soul, not caring for any worldly object, may
be defined as freedom from enjoyment.
■* 281. Among them True Knowledge may be
admitted as the best, other two may be defined as a
help to attain the True Knowledge.
282., Existence of the above-mentioned three
qualities all at once in a man is very rare—generally
one may be more prominent than the others.
283. Only with the help of the cessation of
desires and freedom from enjoyment *one' cannot
attain Salvation. They only enjoy Heavenly b|
284. Only with the help of the True Knowk
one may attain Salvation but cannot free* ly
from miseries.
PANCHA.DASHI.
285. The utmost, limit the cessation of desib
nay reach, is not to wish for anything, but by attain¬
ing the True Knowledge one feels as much for;
another as himself. , '•
286. As during sleep one forgets about the ex¬
ternal objects* likewise, in conscious state forgetting
every object may be defined as freedom from enjoy¬
ment.
287. Though for the actions committed in the
former life, a sage may feel angry, yet, he does not
forget about the Great Soul.
288. Sages may be guided by the results of
the actions committed in the former life, yet it does
not affect the True Knowledge.
, 289. As a portrait is painted likewise the Duali¬
ty is created by the creative power of the Great Soul
existing in connection with the phenomenal emana¬
tion. Every one ought to try to free himself from
the phenomenal emanation.
290. Those who read this chapter ‘ carefully
can attain freedom from illusion, after thinking
about it.
miSTffy
CHAPTER VII.
Light revealing the attainment of
Satiety.
1. It is said in the Srutti, that, one who- knows,
that no difference exists between the individual soul
and the Great Soul, can never be willingly guided by
desires.
r 2. We will describe about the different opi¬
nions of the Srutti in this chapter, also how one can
attain the Heavenly bliss after attaining Salvation.
3. The Srutti says, the phenomenal emanation
with the help of reflected consciousness imagines
“ Self ” and Iswar. Again—Self and Iswar are the
creators of this world.
4. Prom the commencement of creation till
its perfection, Iswar is the creator of every object.
From consciousness till Salvation everything is ima¬
gined by “Self. ”
5. The Great Soul is freed from every object.
A part of Him, being present in our Gross body, with¬
out any connection with anything whatsoever be¬
comes known as our Life. This life can be defined as
Purush (<renj).
MINIS?*
PANCHADASHI.
'A/ 6. The individual soul is again existing in col
election with intelligence, which is guided by the
worldly actions, etc., our soul is not guided by any ¬
thing. As the soul is existing in > connection with
intelligence.. Therefore, it is guided by actions, an
illusion cannot exist without a foundation.
7. This reflected consciousness is guided by
illusion—and it is the source of our thought of ” I
am doing everything myself. ’ ’
8. When it is not guided by illusion, then it
can understand, that “I am the part of the Great
Consciousness,”—and feels happy.
9. If you say that it is impossible to attribute
Self ” to consciousness, then how can our indivi¬
dual consciousness think themselves to be Self. Here
*
Aham (^5?) has three meanings, one direct and
two indirect meanings.
10. The perception of no difference between
the Individual and Reflected consciousness may be
defined as the direct meaning of Ahum. Generally
people use Aham\ in the above-mentioned ways.
11. The Reflected consciousness and the In¬
dividual consciousness are each separately known as
Aham. Learned men, for general use and for the ex¬
amples of the Vedas use Aham. The above-mention¬
ed two‘meanings of Aham may be defined as indirect
meaning.
«- umr# y
PANOHADASHI.
§L
The sentence ! ‘ I am going
which is used
by general people a great deal—here the word
separates, the individual consciousness, from the re¬
flected consciousness and it means the reflected
consciousness.
13. In the Vedic example “I am the Great
consciousness * ’ here Akatn means the individual
consciousness.
14. If you say, education and ignorance are
one of the actions of the reflected consciousness—
it cannot be the action of the individual conscious¬
ness, still, how can you admit the reflected conscious¬
ness as different from the individual consciousness—
it is a part and parcel of the individual conscious¬
ness.
15. In fact the reflected consciousness and the
individual consciousness are all the same. The word
‘ ‘ Reflected ’ • is only a false name, every conscious¬
ness is derived from the individual consciousness.
16. If you say that “ the attribution of self to
the individual consciousness ’ ’ is false, I do not even
then refute you. As, when we mistake a rope for a
snake—then, the movements, biting, etc.;’is impossi¬
ble in the rope—though we think it to be a snak6,
likewise, the attribution of “ Ahankttr” either to the
individual consciousness or to the reflected conscious¬
ness is improper.
FANCHADASHI.
■0/ 17. Though the attribution of “Self” is mi
proper to the individual consciousness, yet the above-
mentioned knowledge helps in dispelling illusion.
Whatever may be the thought of one—one gets re¬
sults according to that, so sometimes false knowledge,
dispels false knowledge.
18. In the above-mentioned way, He who is
self while existing in connection with the reflected
consciousness, can be defined as the Great Soul, when
existing in connection with the individual conscious¬
ness, but unless one succeeds in thinking that no diff¬
erence exists between the reflected and the individual
consciousness one cannot attain the True Knowledge.
The Srulti upholds the above-mentioned facts.
19. One is certain of the existence of this Gross
body, but very, few are certain about the existence
of their individual consciousness.
20. He who is certain of the existence of the
Individual consciousness as much as of his Gtoss body,
though he may not care for the Salvation—yet, he
is bound to attain the desired Salvation.
21. If you admit the above-mentioned know¬
ledge as Afamlcshctr— it does not matter, because the
Self-luminous individual consciousness is always
A'paraksha. «
22. As ten men were guided by illusion, like¬
wise, though our individual consciousness is True
PANCHADASHI.
/ Afaraksha, yet- the attributions of Paraksha?
Vparaksha, knowledge and illusion are possible.
23. Once upon a time, ten men crossed a river
on reaching the other bank, they commenced to count
themselves to see if all have arrived safely. But
while counting, the counter omitted himself from
counting—so instead of finding ten men they were
perceiving only nine men.
21. Then owing to illusion they commenced
to lament for the death of the tenth man. This may
be described as the concealing power of illusion.
25. Their lamentation for the death of the tenth
man. may be described as the action of the clistraetive
power of illusion.
26. At that time, a man came and said, that,
‘ ‘ all ten of you are here, no one has died ’ ’ then they
came to their senses—this may be defined as Parak-
sJia — jnan.
27. After being convinced that the tenth was
really not dead, they became very happy.
28. As, in the above-mentioned story, we have
described about the Pamksha, and Afaraksha jnan,
also about the concealing and the distractive power
of illusion,—likewise, we can attribute s’even stages
to our Soul—which I will describe in the next Sloka.
29-30. When, being addicted to the world, one
cannot understand about the individual conscious¬
ness, we can define that as illusion, our feeling of
VANCHADASHJ.
want can be described as the concealing pewir
of illusion and our sense of “ I am doing everything
I am enjoying everything ” can be defined as existing
owing to the distraetive power of illusion.
31. Learning about the existence of the indi¬
vidual consciousness from another, may be defined
as Paraksha jnan ssfa) and understanding
about it by logical discourse may be defined as Ap-
araksha jnan
32. When one can forsake the sense of “Self,”
as well as bring under control the desires, this can
be defined as Sokapanoedan and the
pleasure and satisfaction one derives from it may
be defined as Tripti (^f%) and Harsha ( 5 - 4 ).
33. The above-mentioned seven stages can be
attributed to Self, but it does not affect our individual
consciousness at all.
34. They are the causes of salvation or addic¬
tion to the world. Among them, the concealing and
distracting power of illusion and illusion itself are
the causes of our addiction to this world. Others
are then the causes of our salvation.
35., Before the commencement of any philoso¬
phical discourse—our feeling of that ‘I am nothing'
can be defined as illusion.
36. Being guided by logical discourses trying
to prove the existence of the individual consciousness
and after proving its existence behaving in the way
PANCHADASHI. ]
consciousness is not existing, tins
an be defined as the concealing power of illusion.
37. Attribution of Gross body to the individual
consciousness and also the attribution of Self to sub¬
tile body as well as to the reflected consciousness,
can be defined as the distractive power of the illusion
—it is the cause of our addiction to this world our
imagination of enjoyment and existence of this world
is caused by the distractive power of illusion.
38. Though before reaching this state, illusion
and its concealing- power are prominent, yet, the last
state of distraction is an action of the world— it has
nothing to do with, our individual consciousness.
39. Again before coming to this state of dis¬
traction, the idea which exists may be defined as
illusion and its concealing power.
40. If you admit, that, as an argument to be
refuted and also distraction is produced from illu¬
sion and its concealing power, then, I think, it is bet¬
ter to attribute them, to the Great Soul, that is
generally illusion and its power of distraction and
concealment hinder us our thinking of the Great
Soul. Everything can be attributed to the,Great
Soul —because, without His presence the presence
of any other object is an impossibility.
41. We perceive, the sense’ viz., “ I am a worldly
man, I am a sage,” etc., in men only, but those senses
cannot be perceived in the Great Soul.
I do not refute that, because, 1 can
^ 7
e the Great Soul, neither can I understam:
PANOHADASHI.
about Bis presence owing to my ignorance—this can
be perceived ..in men only.
43. The . sages of yore, have described that
the Great Soul is only the support of illusion, here
they did not mean that the Great Soul is illusion,
but they meant that the Great Soul is very kind to
the illusive people.
44. By attaining Paraksha and Aparahsha
Knowledge, illusion vanishes. We also then under¬
stand about the Great Soul.
45. After attaining Paraksha jnan one can
attain freedom, from illusion and by attaining Apa-
rakshq, jnan one understands about the Great Soul.
r-
46. When once one gets freedom from illusion,
then desires and the world cannot trouble him.
47. After attaining freedom from desires—one
attains everlasting satisfaction and happiness.
48. One who has attained the True Know¬
ledge and Salvation can lie be again willingly guided
by the world and desires ? He enjoys everlasting
Happiness#
49. We have already described the knowledge
divided as Paraksha and Aparahsha. The first state
of the Aparahsha jnan is, perceiving the self-lumi¬
nousness of an object, and perceiving its effigy
PAN CHAD ASHI.
1
ie help of intelligence, can be described as its
/ S'Oond state.
50. As an object may be Self-luminous, like¬
wise, the Paraksha jnan is Self luminous. By that
we can understand the existence of the Self lumi¬
nous Great Soul.
51. The admittance of the existence of the
Great Soul may be defined, as, Paraksha jnan. We
cannot define it, as illusion.
% 52. When a man wants to prove the non¬
existence of the Great Soul, then he is bound to be
guided by examples only. But there is nothing to
hinder one from proving the existence of the Great
Soul. Therefore, nothing can hinder us from proving
this existence.
53. If you admit, the utterance of the name
of an object as an illusion, then, you are bound to
say that the knowledge about sound is an illusion
because, by utterance of name we understand very
little about the object.
54. Also the object known by the Aparaksha
jnan its Paraksha jnan cannot be admitted as an
illusion, because, without attaining Paraksha jnan
at first, one cannot attain Aparaksha jnan at all.
55. If on account of existence of illusion with
the knowledge you say that the objects themselves
are illusions, then you are bound to admit pots, &c,,
as illusive, and they have no existence at all, though
: o s 8 ■
umsTfiy
m*
PANCHADASHI.
e Great Soul is only one—yet, one divides Bim
according to His actions.—His divided parts caniot
be admitted as illusive.
56. By the help of Paralcsha jnan one succeeds
in knowing the unreal objects and by the help of
Aparalcsha jnan one knows, that part of the object
which is unrevealed to the ordinary people.
57. As among ten men, the exists rt e of th<
tenth man may be defined as Paralcsha 'jnan, 1 'ke
wise our knowledge about the existence of the Grea
Soul may be defined as the Paralcsha jnan. In both
the cases the concealing power of the illusion is
same.
58. As among ten men, when one points out to
them, that you are the tenth man, then they actually
meet the tenth man, likewise — when we succeed in
knowing that ohr Soul is a portion of the Great
Soul, then we succeed in meeting Him.
59. Or, when one answers, you ard the tent]
man, to their question of who is the tenth man, thei
they remember and see the existence of the tent]
man, likewise, by knowing our soul one can know
the Glreat Soul.
60. Among ten men, their sense of the exis
tence of the tenth man, can be defined as one fre
from doubt, and True, because there cannot be an;
s in that.
• misr,tty
PANCHADASHI
£.•.2^61. First of* all after knowing the G±i
os the (Treat Soul, one attains the Pamksha
.Afterwards the sense of “ 1 am the Great! 5
may be defined as Afaraksha jnan.
62. When once a man succeeds in attaining
the Afaraksha jnan. He can never forget it again.
So it can be defined as the cause of Salvation.
63. The Great Sage Vrigue attained
Pamksha jnan by thinking about the production of
every object by the Great Soul. Then gradually
by logical and philosophical discourses he attained
the Afaraksha jnan.
64. Though Vrigue"s father spoke to him about
’ the Great Soul, yet he never told him about the
Afaraksha jnan, still he told him about the creative
power of the Great Soul, which is existing in con¬
nection with the phenomenal emanation.
65. Therefore, Vrigue after attaining the
AparalcsM jnan, told repeatedly about the unreality
of the Gross body, &c. and succeeded in combining
his individual pleasure with the Great Pleasure,
66 . He described the Great Soul, as, source- of
all knowledge, ever true, and ever present in every
object. He is also present in our intelligence which
is existing within this Gross body. The pleasure
which we derive from our Soul is also defihdS by
Vrigue as the effigy of the Great Soul.
PAN CHAD AS HI.
(si.
, After knowing about the.existence of
it Soul. He went four times to his Guru, to
question him about the attainment of the Aparaksha
jnan.
68 . With the help of the Paraksha jnan —we
can Understand that the Great Soul existed before
the creation of this world, then by proper philo¬
sophical discourse and attribution we can attain
the Aparaksha jnan.
69. By reading the Vedas we attain the Par¬
aksha knowledge ; and afterwards, by proper logical
and philosophical discourses we attain the great
Aparaksha jnan.
70. Therefore, to attain the Aparaksha jnan
always think properly. It is the only way of
attaining the Aparaksha jnan.
. i. Our individual consciousness, guided by our
desires, can be defined as Asmat (<bw) and the
eau ' of the existence of the knowledge of Tat ($*).
It is also known by the sages as Tam (#j).
; 2. The Great Soul, who is the source of all
knowledge, cause of the existence of this world, who
is known to us directly, who is ever true, is known,
as, _ %t (#s) by the sages.
7 5 & 74. The false religion, attributes, either
dual’ ; .y or exhuberahce to the Great Soul, it also
de-fa s’ Him, .sometimes to be directly or indirectly
kndy, ;i; so it admits and attributes metonymy to
PANCHADASHI.
Him. As in the sentence, * * This man is Debdatta ”
and after giving up the contrary portion, as, meto¬
nymy can be attributed to it, likewise in the sentence
‘ ‘ Y.ou are the Great Soul' ’ ’—after giving up the
contrary portion—Metonymy can be attributed
to it.
75 & 76. The individual consciousness exist¬
ing in every one, may be defined as Annyananda
and an effigy of the Great Soul. Again
the Great Soul who is Annyananda is the individual
Soul. The above-mentioned thought can be defined
as Akhandoikaras
77. When we perceive that no distinction exist
between the Great consciousness and the individual,
consciousness then the Self in us, and the indirect-
sense of the Great Soul vanish. Then our indivi¬
dual consciousness becomes a source of knowledge.
78. We have already said that, by following
the sayings of the Great men one can attain the
A'paraksha jnan. Even then, he who does not admit,
it, must be a very ignorant man.
79. If you say, by argument one can attain
Paraksha jnan, I then say, that it is an impossibility,
which 1 have already proved in the anecdote of
“ Ten men.”
80. If you admit that by ’following the sayings
of the sages one attains Paraksha jnan —then you
who is trying to prove the sameness between the
PANCHABASHI.
<SL
Soul and your soul, in the Aymralcsha way, then
according to your argument, the attribution of
A paraksha to us, which, is an axiomatic truth, be¬
comes a falsity. Then you can easily understand
how logical your .arguments are.
81. You prove also the common saying, that
owing to, too much intelligence, even one loses his
capital. Never say again, that, by following the
sayings of the sages, one attains Paraksha jnan.
82. If you say, that, the individual conscious¬
ness being guided by desires can be defined as Apur -
aksha, then I ask you, the Great Soul who is beyond
any attributions, how can you define Him as Apa-
rakska.
83. We need not say, anything about the above-
mentioned facts anymore, because it is very insig¬
nificant, one cannot understand about the Great Soul
without attributing a title to Him. Till one cannot
succeed in knowing the Great Soul under a title, he
cannot understand about His Unity.
84. The only difference between the great and
my soul is that I am guided by desires, whereas,
He is'not *guided by anything.
85. As one can attribute a title to an object—
likewise, one can attribute a title to the Great Soul.
As the ‘title “chain,” is just the same, whether it
is made of iron or gold,
PANCHADASHI.
86 . As, one proves the existence or non-exis¬
tence of an object—likewises—in the Vedanta the
above-mentioned principle has been followed in
proving the existence of -the Great Soul. All the
leaders of yore of the Vedanta, followed the above-
87. If you say, that with the help of Meto¬
nymy if the meaning of the word A.haw is given up,
then how does it become possible to understand
that "I am the Great Soul.” You need not be
afraid of that, because we do not mean to take the
help of Metonymy in cases like this..
88 . When we divide self from the conscious¬
ness then what remains can be defined as the Great
Soul.
89. The Great Soul though self-himinofta, can
be understood by the intelligence only, our con¬
sciousness cannot conceive Him. The Sages of
yore, uphold the above-mentioned facts.
90. As, by intelligence we understand about the
existence of an object and it is reflected on oui con¬
sciousness, likewise, though the Great Soul can be
understood by your intelligence, yet our conscious¬
ness cannot reveal Him. He is Self-luminous.
91. We can say that the Great Soul is under¬
stood by our intelligence only'for the purpose of dis¬
pelling the illusion. He is self-luminous. He cannot
be revealed by our consciousness*
misT#
PANCHADASHI.
<SL
92. As to see an object, we are dependent on
our eyes and light, but while perceiving a light we
only require the help of our eyes, likewise, we want
the help of intelligence to dispel illusion. To per¬
ceive tne Great Soul we are not dependent on our
consciousness.
93. After sometime every Soul is bound to he
absorbed by the Great Soul. It then never pro¬
duces any result as the worldly affairs do.
94. The Srutti says, The Great Soul is con¬
ceived by our intelligence only, not by our con¬
sciousness.
95. He who has attained the True Knowledge,
can he be again guided by this world willingly ? By
this we can clearly see that our soul is the part and
parcel of the Great Soul. This can be also defined
as Aparaksha jnan.
96. After attaining the Aparaksha jnan, it is
always better to continue the discourses for the
purpose of making it everlasting.
97. Till you are convinced that you are the
Great Soul, up to then, you must always continue
the discourse, &c.
98. Contrary thoughts are a great hinderance
to the A'paraksha jnan.
99. If you are afraid of its instability continue
the discourse, it will be permanent soon.
PANCHADASHI.
<sl
00. According to the Vedanta, the admit¬
tance of the consciousness of the Great Soul —and
our convincement of the same, — can be defined as
Shraban •
101. The above-mentioned facts have also been
described, by Vyas'h. Seeking after the Great Soul
with the help of Sraban can be defined as Manan
(*r*R).
102. Owing to the actions of former life, we
constantly think this Gross body to be Heal.
103. This thought can be defined as Biparit
Vabana It can be dispelled by the
concentration of mind. Before seeking after the
True Knowledge, one can attain the concentration
of mind by worshipping images.
104. Because one attains the concentrative
power of the mind, by worshipping images, therefore
the Vedanta advises, the worship of images, before
seeking after the True Knowledge. Though one may
try to worship the Unity before worshipping any
image, he can also attain the concentrative power
of the mind. That only happens in a man, who has
worshipped a great deal in the former life. But
for the ordinary men—it is better to worship an
image—and acquire the poster of concentration.
Once one succeeds in acquiring it—thy- WO i'ship of
the Unity becomes easy and nqJ>ffdious.
PANCH ABAS III.
Always thinking about the Great Soul,
Trying to conceive Him by discourses, and trying
to concentrate the mind to Him, can be defined, as,
Nirgun Upasana '
106. The intelligent man must always seek
after the Great Soul, without trying to show his
learning.
107. In the twenty second SloJcv, of the ninth
Chapter, in Bhagabat Gita, SreeJcrishna, addresses the
following to Arjuna ,— “ Oh, Arjuna, Among the
worshippers of mine—He who performs the Nirgun
Upasana — I lead him only to Salvation.”
108. The Srutti for the purpose of driving
away the contrary thoughts, advises, the practice
of the concentration of mind.
109. Thinking in the contrary way about
anything, than the proper way, may be defined as
the contrary thought. Being guided by this thought,
one thinks his own father as an enemy.
110. Likewise, our thought, of the Reality of
this world, the Gross body, &c., can also be defined
as the contrary thought.
111. The contrary thought is a great hinder-
ance to the thought €>f the Great Soul. But if one
constantly thinks of Him, the contrary thought, then,
, gradually vanished.
PANCHADA3HI.
Now I will describe, if there is any
rule for the above-mentioned thought, as there are
fixed rules for the worship of an image.
113. By eating, our hunger is dispelled, there
we see the immediate result, but one cannot obtain
any immediate results from the thought of the Great
Soul. Also one cannot lay down any fixed rule for
eating, &c., so it is impossible to lay down any fixed
rule for the thought of the Great Soul. Some leaders
of religion have laid down rules for the thought
the Great Soul.' Such as regularly meeting three
or four times a day to think about the Great Soul,
but this kind of fixing any rule about thinking of
Him is illogical, because then one’s min£ ma y not
be in a state to think of Him. Therefor, e> those laid
down rules of some of the sages—is nothing but try¬
ing to deceive the ordinary people. f) ne ought to
think of Him. Whenever one is inclined to do so.
114. No one can lay down f an y fixed rule for
eating, &c.
115. In the worship images there are fixed
rules, unless they are fallowed, people think that
they commit a sin. •
116. As hunge T i s the. oppressor of this Gross
body likewise cont: a ry thoughts are a great hinder-
ance to the thought of the Great i’oux. Try to
concentrate your ' ' ,o Him , whenever you can.
PAN CHAD ASHI.
117. The only way to dispel contrary thought
is to constantly think of the Great Soul. We cannot
lay down any rule for the concentration of mind, &c.
.118. Our concentration of mind to the worship
of images can be defined, as,. Dhyan (*rjl«i). This
Dhyan makes our mind peaceful.
119. In the thirty-fourth Sloha of the sixth
Chapter in Bhagabat Gita Arjuna addresses the fol¬
lowing to Sree Krishna —“ Oh, Sreekrishna, to make
fchjs restless mind steady Pranayam is the best, but
it j 8 very difficult to follow, so under the circum¬
stance? Dhyan is the best. ”
1*20. Vashistha says— “ As drinking all the
water of W 1 ocean, breaking and levelling the
Himalayas, are an impossibility—likewise, with¬
out Dhyan fc*> uiakes a restless mind, peaceful is an
impossibility.
121. There are rules for making the mind
passive. But one cannot fix any rule nor " any time
for the thought of the Great Soul. This thought is
a great pleasure to mince
122. The Great Soul i s the only True Object
and the wdrld is false, this thought may be defined,
as, Dhyan.
123. Agriculture; Trade, Service, &c., seldom
distract our mind, because, they have nothing to
k do with the Great Soul.
PANCHADASHI.
A — 125. Eating, &c., cannot distract our
mind. Suddenly a sage may be guided by hunger,
yet it cannot distract his mind. Therefore one
need not try to-give up eating. Nothing can hinder
one from attaining the True Knowledge, except the
contrary thought—Eating, &c., cannot produce any
contrary thought.
126. Followers of other doctrines cannot think
properly of the Great Soul, on the other hand, they
have got a chance of forgetting Him altogether.
127. Therefore the Srutti advises, that, those
desirous of knowing the Great Soul—ought to give
up every thing, except the thought of the Great Soul.
128. If you say, though one may know aboil t
the Great Soul, yet one cannot give up eating—like¬
wise, one need not discard the other systems of
worship, to that my answer is, certainly no one can
live without food, but, if the system of worship which
followed, be slightly illogical one then need not give
it up, but, one ought to give£ up that system of
worship which is perfectly illogical.
129. If you say, that Raja Javah, dec., though
they attained the True Knowledge, yet, they did
worldly actions, such as, governing their kingdom,
&c., to that my answer is, they were so much
convinced about their permanency of , their True
Knowledge, that though they did worldly actions,
it could not affect their Tru© Knowledge. If you
PANCHADASHI.
need about the permanency of
ge you can also do whatever you.
130. When one is convinced about the falsity
of this world he is no longer guided by the
desires of the former life, then he is only guided by its
actions.
H
131. Though a sage is obliged to do worldly
actions, for the works of the former life, yet, he is
never addicted to it, or, he may be addicted to it,
because, no one can do anything more than what is
marked out for him for the actions of the former life.
132. A sage ox an ignorant man, is guided just
in the same way for their actions of the previous life.
The sages—never express about their sorrows which
the ignorant men do.
133. When a man walks a distance, the trouble
is not the same in elvery man, because a man used to
walk does not suffer so much as a man not used
to it.
134. A man who\has attained the True Know¬
ledge-can he again willingly be guided by desires
etc? . \
135. When one caii think every object as un¬
real, then he cannot desire for a thing. As a lamp
cannot burn without oil, likewise gradually, he attains
such state that he exists without desires, so nothing
can trouble him.
PANCHADASHI.
3 v -- He who knows about blip falsity of the
phenomenal emanation, he cannot wish for it any
more—rather he tries his best to give it up.
137. A sage cannot be either addicted to wo¬
men, or pleasure,--he gives up everything by under¬
standing their unreality.
138. For earning money, men suffer a great
deal—sometimes they commit great Sins, etc., they
have to travel a great distance, etc., and after they
succeed in hoarding money they are constantly
frightened of robbers, etc., so money is an object
to be condemned.
139. What pleasure one derives by enjoying
women I cannot understand—a being made of flesh,
blood, etc., is certainly not an object of enjoyment.
140. If one tries to think little carefully about
the objects of enjoyment, I am sure he will be dis¬
gusted with them.
141. As, though one may suffer from hunger,
yet one never takes poison. Or one may not suffer
from hunger, yet one never takes poison, likewise,
a sage can never be addicted to this world, rather he
tries to forsake them.
142. As, a slave never works willingly for his
master, likewise, a sage who is doing worldly actions
for the actions of his former life, never does them
willingly, he does them because he is forced to do
them.
PANCHAD AS HI.
; 143. Always the sages feel sorry for perfotmA-g^
worldly actions, which they are obliged to do for the
actions of the former life. They always think
** when shall I be freed from this.” ,
144. While performing worldly actions, their
sadness, cannot be defined as the sadness owing to
the performance of actions, but it is the sadness
for performing actions which are altogether false.
We only said in the above-mentioned way, because
illusion is an impossibility to the sages.
145. During that time, they become satisfied
with little—not like the ordinary people who are
never satisfied.
146. As by adding fuel, fire cannot be extin¬
guished, likewise, by enjoyment, the desire for enjoy¬
ment increases.
147. As, by flattery everybody becomes pleased,
likewise, our soul becomes pleased, if we enjoy an
object after knowing it to be false.
148. A sage is satisfied with little, because
he perceives them as a source of sorrow.
149. As, when a powerful king defeats another
king, and takes his kingdom, then the defeated king
becomes satisfied, with whatever little is left to him.
Before he wa 3 attacked, it is pertain, that he was not
satisfied with his kingdom, he must have tried to
O' ".V
increase it.
misrfy
PANCHAD ASBI.
1
^50 & 151. If you say. the sage, who does not
like the worldly actions, how can he then be guided
by the actions of his former life ? To that my
answer is, one must be guided by the actions of
one’s former life—I will describe about it later on.
152. As, a sick man is always eager to eat
what is injurious to him, a thief is always wishing to
steal, a libertine is even desirious of cohabiting with
a queen, if he has a chance, the abovementioned
desires can be defined, as desires produced' by the
actions of former life. Though they are aware that
these desires are bad, yet they cannot resist the
temptation of, performing them.
153. Even Isivar is unable to resist this. Sree-
hrishna addressed the following to Arjuna in the
thirty-third sloka of the sixth chapter in iBhaytibat
Gita,.
154. “ Even a sage is guided by the actions of
his former life.* Every one is guided by this. Even
the Yogis, who have forsaken this world cannot do
anything against it.
155. Every one is bound to be guided by the
actions of his former life. Even men like Ramchan-
dra, Yudhistir, and Nala, etc., were guided by it
and suffered a great deal for it.
156. Though Iswar even is guided by it, yet
it cannot affect Him. Because, Iswar Himself is the
creator of it.
•9
PAN CHAD ASH!.
<SL
157. The following was questioned. by Arjuna
to Sreekrislmar—‘&ho I am going to describe the an¬
swer which SreeJcrishna gave to Arjuna’s questions.
158. Arjuna questions, —
‘ ‘ Oh, Sreekrishim — though unwilling yet the
sages are bound to commit sin— who leads them to
that?”
159. Sreehrishm answers—V Oh Arjuna, the
most injurious lust is produced from the principle of
activity which again produce anger, this combined
lust and anger lead a sage to commit sin.
160. “So, oh Arjuna, you may be unwilling
to perform an action, yet, you are bound to do it
being guided by lust and anger, which again is pro¬
duced for the actions of former life.”
161. The performance of an action, which you
are neither willing nor unwilling to do— only you do
for the pleasure of another, which again, neither pro¬
duces pain nor pleasure'in you, can be defined as Para
ichya krita Prarabdka Karma (efigf
Though its performance is useless to one, yet, one
33 bound to do it for the pleasure of others.
1,62. If one says, that, though a sage is even
guided by the actions, of his former life — then, why
have you repeatedly asked every one to resist the
desire for those thoughts —what is the good of
saying so. To that my ^answer is—though I may say,
resist the desires, yet no one can resist it—if one
}'AN CHAD ASH I.
'*t& thinks about it—he is liable' to commit
fete., than one who does not think about it
even once.
163. As, seeds fried In fire cannot germinate,
likewise, sages always resist the desires to perform
an evil deed. By constant resistance the idea of
an evil deed cannot cross his mind at all.
164. As, fried seeds, though cannot be used for
the purpose of growing trees, yet, it can be used as
food. Likewise, the sages after destroying desires
are pleased with little.
*165. Sages are satisfied with little enjoyment
by knowing the unreality of the object of enjoyment—
whereas, ignorant men—think the enjoyment as teal
and are never satisfied.
166. Though our desire for enjoyment of pro¬
perty, etc., may not decrease, on the contrary it may
increase, yet, by knowing the falsity of every object—
it is checked to a great extent. Afterwards by at¬
taining the True Knowledge it vanishes altogether.
167. Our thought of, that we are bound
to suffer or enjoy for the actions of our former life,
may be defined as a dispeller of illusion.
168. Though, the enjoyment is the same whe¬
ther a man may be a sage or .in ignorant one. The
only difference we perceive between the sage and the
ignorant man, that one is satisfied with little—where
PANCHADASHI.
<SL
ther is not 'Satisfied at all and the desire for en-
■. . *
joyment goes on increasing everlastingly.
169. A. sage i3 never addicted to enjoyment,
so, it cannot be a source of pleasure or sorrow to him.
170. As a.dream or a magician’s works are not
everlasting, likewise this world produced by the phe¬
nomenal emanation is not everlasting—so a sage
understanding about the falsity of every object can¬
not be addicted to it.
171 & 172. The sage always thinks about his
sleeping and conscious states. He also cogitates all
the objects of this world, as a dream, so he is never
addicted to the worldly objects, and is always seek¬
ing after the Truth.
. 173 & 174. As every object of this Duality is
created by the phenomenal emanation, so, it can be
compared with magic. The sage always thinks in
the above-mentioned way. Even his performance
of actions, which he is obliged to do, for the actions
of his former life, cannot be a hindrance to his know¬
ledge. Because the abovementioned knowledge is a
great help to attain the True Knowledge. Actions
of the former life is the cause of sorrow or pleasure to
us.
175. True Knowledge and the works, one is
obliged to do for the Actions of the former life—
cannot hinder one another, because—-they are quite
contrary to each other. We become pleased to see
PAN CHADASH!.
srson who knows about the falsity
erformance of actions for the actions
life cannot hinder the attainment of True Knowledge.
176. The ignorant man, who thirties this world
to be real and performs actions for the deeds of the
former life, for him,—we can say, that, the actions
are a great hinderance, to his trial of the attainment
of the True Knowledge. After attaining the True
Knowledge—though one enjoys—which ordinary men
think, that he is enjoying it, thinking it to be real.
It is not the case—he enjoys—knowing it to be false.
'177. As in a dream—one enjoys many objects,
but actually it is not True, likewise, whatever one
enjoys during the conscious state is also unreal.
178. If the attainment of the True Knowledge
could stop our desire for enjoyment, then we could
have defined it, as, the preventor of the fruit of the
actions of our former life, but actually it is not the
case. We only understand by its help the falsity
of every object, it can never destroy our desire of
enjoyment—so we can deduce, that the True Know"
ledge is not a hindrance to the performance of actions,
which one is bound to do for the deeds of one’s former
life.
179. As, men become pleased by looking ai the
wonderful works of a magician, likewise—a sage is
also amused by looking at the falsity of everything—
PAN CHAD ASHI.
«
he is obliged to do them for his, former actions.
The True Knowledge is not a hinderance to it.
180. You may say that the Srutti says that a
sage perceives no difference between his soul and
any other objects, then our smelling, seeing, etc.,
cannot exist.
181. Without the destruction of the feeling
of duality—one cannot attain the True Knowledge,
then how can he enjoy property.
182. The example of Srutti —which you cite—
does not apply here. It has been, elaborately des¬
cribed in the fourth chapter of Sarirak.
183. If you admit that, then you cannot even
admit Yagnamlka as a sage, because, you say that
one is not a sage till his feeling of duality vanishes.
But one whose duality has vanished cannot even
speak.
184. If after dispelment of the duality, you
attribute Aparaksha pirn, then you are bouud to
admit its existence during sleep. Because in sleep
a man does not speak, likewise, after the dispelment
of Duality one cannot speak.
185. If you again say, that in sleep one forgets
about Self, so I cannot admit it, then you define and
admit that no difference exists between the’ True
Knowledge and the Knowledge of Self, therefore, you
make no distinction between the Knowledge of Self
and the True Knowledge.
PANCHADASHI.
L
Again—if you define, the combination
of the True Knowledge and the Knowledge of Self
is the Knowledge of the Great Soul, then, you are
bound to admit, the inanimate objects as possessed
of the knowledge about the Great Soul—because,
they are devoid of the feeling of Duality.
187. Then I may say, that, as, the possession of
the True Knowledge is an impossibiity by the in¬
animate objects, likewise, your arguments are most
illogical and you cannot attain the drue Knowledge,
188. If you admit only the knowledge of our
soul as the True Knowledge, then, I have nothing to
say, in that case you are bound to admit the Truth of
my doctrine. After admitting the True Knowledge
try to admit about the concentration of mind, which,
leads to the True Knowledge.
189. We have already said that the world is
created by the phenomenal emanation. Therefore,
the enjoyment by a sage is nothing, he enjoys it
thinking it to be false.
190. We have already said that people cite
the examples of Sastra —according to their liking-
some of the Sastras say—that sages caninbt be guided
by desires,—whereas,—some say, that sages are
even guided by desires. But I say, that, sages are also
guided by desires but they cannot be a hindrance to
his True Knowledge.
imSTfty
PANCHADASHI,
191. The sages are convinced about the unreal
ity of this woAd. So, they cannot desire for the
worldly objects, therefore, he cannot be willingly guid¬
ed by desires. Only the desires.for enjoyment,
vanish for want of desires. Here the best course
to follow is to try to dispel desires.
192. If any one thinks, that the soul is not
the enjoyer, then what is the good of taking so much
trouble to dispel desires ? To that my answer is,
though our soul is not enjoying anything, yet, before
the attainment of the True Knowledge it is addicted
to dear ones. At that time, owing to illusion it is
guided by desires. Unless one tries to dispel desires,
one cannot attain the True Knowledge. The Srutti
>lso upholds the abovementioned facts.
193. Then who the enjoyer is, is the individual
or reflected consciousness or the combination of the
two ? The individual consciousness is not enjoying—
because it is free from everything.
194. Only the change of our mind during plea¬
sure or sorrow can be defined as the enjoyment. So
the individual consciousness is not the enjoyer.
195. When our individual consciousness is not
enjoying then our reflected consciousness existing*
in connection with the intelligence, must be the en-
j oyer. But I cannot define this reflected consciousness
as enjoyer—because it is nothing but a reflection.
PAN CHADASHI,
Neither can this illusive enjoyment exist without a
support.
196. As, neither the reflected nor the individual
consciousness are enjoying'so people define, they en¬
joy after combining with each other. But the Sruiti
says that our individual consciousness is enjoying—
but I say that both the consciousness aftes combining
with each other enjoy.
197. Raja Jandk questioned about the self
to Yagnavalka. Yagnavalka one by one described
about the five vestures of the soul, then finally ex¬
plained about the individual consciousness.
198. He also described about the combined
state of both the consciousness, and finally said that
every object witbin the Gross body is produced from
the individual consciousness.
199. Though the enjoyment is false—yet peo¬
ple attribute the enjoyment to self and think it to
be Real.
200, Therefore one wishes riches, sons, wife,
etc., for .the enjoyment of self. The Sruiti also up¬
holds the above facts.
201. Every object, which is to be enjoyed is
under" the enjoyer,—that is, the object is only en¬
joyed by its enjoyer. It is useless to become addicted
to them. One ought to be only addicted to the Great
Soul, the Creator of every object.
PANCHADASHI.
„^5^ / 202. The ignorant people think in the follow^
ing way, * ‘ oh God, I am thinking of you—I pray that
1 may not forget you. ’ ’
203. First of all, with the help of knowledge, you
must know about the falsity of every object of enjoy¬
ment, then try to be convinced of it. Afterwards
try and attribute enjoyment &e to the Great Soul.
204. As, an ignorant man is convinced about
the reality of every worldly object, likewise, the sage
is convinced about the falsity of everything and care¬
fully attributes everything to the Great Soul.
205. As, one desirous of learning, always reads,
Dramas, logic, etc., likewise, one desirous of the True
Knowledge always thinks about the Self.
206. As, one worships with great earnestness,
tor the purpose of saving himself from sin, likewise,
one desirous of salvation thinks about the self only.
207. As, a Yogi, with great trouble, practises
the concentration of the mind, likewise, one desirous
of Salvation seeks after the Self. only.
208 & 209. As, one desirous of learning, one
desirous of the attainment of heaven ana a i oOi-
gradually advance in their respective faith—by the
help of practice only—likewise—one desirous of
Salvation—gradually nears his goal, by constantly
thinking of the Self only. He also then understands
the falsity of enjoyment etc., and about the
unreality of the reflected consciousness.
PANCHADASHI.
the perception of Self, the awak¬
ened state, and the dreaming or the sleeping state,
whatever objects we see and feel, or feel only are
actually not those objects we feel or see but its quali¬
ties only. Also our Self is present in every object-*
tke above-mentioned thoughts can be defined as,
Annay and Batirek (<of%r<R>).
211. The abovementioned Self, which we
always perceive, while feeling an object, during sleep,
does not vanish with the object which it was feeling
during our sleep, but enjoys different objects remain-
! ing in the same state. Though it adopts itself ac¬
cording to the qualities of different objects which it,
was and is enjoying.
212. The revealer, of the abovementioned
qualities of mind, can be defined as the Soul, wme’n
is a part of the Great Soul, therefore, the Great, Soul.
He who knows the abovementioned facts can easily
save himself from the world.
213. Tn every state—our Soul is one and only.
He who knows Him as different from Self can easily
attain Salvation.
214. Our Soul is beyond the following three
qualities of mind, viz enjoyer, enjoyment and
the object of enjoyment. He is great, conscious, and
no difference exists between* Him and the Great
Soul. The above-mentioned knowledge can- be de¬
fined as the True Knowledge.
PAN CHAD AS HI.
PANCIIADASHI.
215. By *the abovemcntioned discourses it
can be easily ascertained that Self existing in connec¬
tion with the reflected consciousness is the enjoyer
of everything.
216. The. Srutti says that this .Self is a creation
of the phenomenal emanation. Because, this exis¬
tence of the world is like the work of a magician,
therefore, Self, a part of this, can be defined as the
creation of the phenomenal emanation.
217. Sleep etc., may be defined, as, absorbed
by Self. Only our individual consciousness feels it.
Self is constantly guided by illusion and is destruc¬
tible.
218. When once it is convinced of its illusive
nature, then, it can no longer be addicted to the world,
like a man—while dying cannot wish to marry again.
219. A sage—is ashamed even to acknowledge
himself as the enjoyer. As a man devoid of nose—
is ashamed to come out before public—but though
he is ashamed—he is bound to come out,—-likewise,
though the sages are ashamed of their performance
of the worldly actions; yet they are bound to do
them for their actions of previous life.
220. When Self becomes ashamed for the en¬
joyment, etc., then, it is impossible to attribute
enjoyment, etc., to the individual consciousness.
221'. We have already said that owing to illu¬
sion one attributes enjoyment, etc., to the individual
I'ANOHADASKI.
<SL
All the different Sruttis uphold the above-
mentioned facts. Gradually when olie advances to¬
wards the Truth, he then cannot be at all guided by
the desires. This individual consciousness is free
from everything.
222. Every animal has three bodies, viz. :—
The Gross-body, the Subtile-body and the casual-
body. Every body has its own peculiar disease.
Diseases op the Gross body.
223. One can easily feel the different diseases
which attack this body. It is attacked by Gout, &c.
Sometimes, owing to some peculiar disease, a very
offensive smell comes out of this body. Sometimes
one cannot speak, &c., every one js bound to suffer
from disease every now and then.
Diseases of the Subtile body.
224. All • our desires, emotions, &c., can be
defined as’ the diseases -of the subtile body, because
they cause us to suffer.
Diseases of the Casual body.
225. During sleep owing to illusion, the Self
caunot* either know itself or distinguish anything.
Yet at that time sometimes Self suffers from
sorrow.—This can be defined as the disease of the
casual body.
WIST*
126. The’ Above-mentioned three bodies are
PAUCHABASHT.
m.
bound to sufEei 1 from their own peculiar disease—
without disease they cannot exist.
227. As, a cloth cannot exist—if threads are
taken away from it, a pot cannot exist without
earth, likewise, the body cannot exist without disease.
228. Reflected consciousness can be defined
as the effigy of Self, and the existence of the indivi¬
dual consciousness is caused by the disease of the
Great Soul, I will describe about it now.
229. The consciousness cannot suffer from any
disease. Because it only reveals—no other quality
can be attributed to it. As the reflected conscious¬
ness has no disease, therefore, the individual con¬
sciousness has no disease either. So then the feeling
of disease is nothing but an illusion.
230. Our attribution of Reality, to the Reflected
consciousness, is only owing to illusion. Owing to
illusion we think the above-mentioned three bodies
as real.
231. Owing to illusion one thinks that my
‘ ‘ Self ’ ’ is suffering—but actually it is not the case
also owing to illusion we attribute worldly actions
to the Soul.
232 & 233. When a dear one suffers, owing to
illusion, one actually ‘thinks in such a way, as if
he is Himself suffering. Actually he is not suffer¬
ing, yet he terribly feels for the suffering of the dear
PA3S1 CHADASHI. i. ^
h.
Sage—who knows the falsity of every
object—cannot feel for anything whatsoever.
234. When one mistakes a rope for a snake
then this false knowledge is- the cause of his fright—
but when one detects the mistake then he feels
himself ashamed. Likewise, after attaining the True
Knowledge—one feels ashamed of the actions which
he committed before attaining the True Knowledge.
235. As, a mischief monger begs pardon after
saying something false against a man, to escape
punishment, likewise, to dispel illusion one seeks
after the individual consciousness.
236. As, to free oneself from sin one offers
presents to gods, likewise, to attain salvation one
seeks after the individual conscious) less.
237. As, a public woman becomes ashamed to
come out before the public, when suffering from
leprosy, likewise, after attaining the True Know¬
ledge-one feels ashamed to think his own state
before attaining the True Knowledge.
•<..38. As, a BrOihwin suddenly coming in con¬
tact with a low class man, has to purify himself and
he never does that any more, likewise, after attain¬
ing the True Knowledge one perceives no difference
among - his three bodies.
239. As, a prince,—who" acts for his father,
the King, tries to please every one,—so that, he
may become a King, likewise, when one seeks after
PAN CHAD ASHI.
Knowledge, tries to please his individual
PAN CHAD ASHI.
consciousness, that is, thinks about nothing but
the individual consciousness.
240. He who knows the Great Soul, Himself
is the Great Soul. Always try to know the Great
Soul and give up everything which is a hinderance
to the thought of the Great Soul.
241. As, people to save them from sin even
enter fire. Likewise, the sage to attain Salvation
tries to destroy ! ‘Self.”
242. As, the man who enters- into fire, thinks
he cannot attain the level of gods as long as his body
is not reduced to ashes, likewise, as long as the Self
is not destroyed one cannot attain Salvation.
243. As, when one mistakes a rope for a
snake— then he trembles with fear, thinking it to
be a snake, but when he detects his mistake, he can
no longer be frightened. Again the same rope, in
darkness, can be mistaken for a snake.
244. Likewise, the fruit of our former actions,
gradually wears away, again during enjoyment it
appears.
245. Though it may appear again, still it does
not hinder the True Knowledge. Salvation is no
religious offerings, &c., it can be defined as the
existence of the object in its proper place. Therefore,
the rc-dppearance of the fruits of our former deeds
does not hinder it at all.
panchadasiii.
I
240 & 247 - As > m the story of ten men, they
cried thinking about the death of one of them., and
then they became pleased when they were told that
every one of them is alive?—still they cannot get
over their sadness quickly, likewise, though one
may attain Salvation, yet he is guided by his actions
for some times.
248. Salvation—means the existence of the
Soul in its proper place. When contrary thoughts
appear, always think of the Soul, like a man addict¬
ed to women constantly take medicine to keep
up the power.
249. As, owing to illusion—the ten men cry
and lament after thinking about the death of one
of them, and after their mistake is detected, their
sorrow gradually disappears, likewise, the fruit of
the actions of the previous life of a sage gradually
wears off, and attains Salvation and everlasting
pleasure.
250. In this chapter I have described about
Salvation from the first sloJca. The reflected con¬
sciousness can be described as the sixth stage of
" Self. ” The state of satisfaction may be des¬
cribed as the seventh state of the self. This can
be defined as the Nirban nvukti
251. The pleasure one derives by the enjoy¬
ment of property can be defined as Satysai
and the pleasure, which has already been described
10
PAN CHAD ASH.T.
Sl
4s the seventh: state of Self can be defined as, Nua*
tysai When one enjoys this N&atymi,
then he does not care for anything else.
252. In illusion people do trade &c., for the
purpose of enjoyment, &c., with the money thus
earned, laterly when he performs religious rites, &e.
for the purpose of attaining heaven—or, tries to
increase Lis learning—for the purpose of, attracting
respect from public, all these can be defined as 'Krita
(- 35 ^), therefore, we can deduce that one seeking
after the True Knowledge can also be defined as
Krita (sjrs).
253. The sage, after thinking of this Krita
tries to attain the True Knowledge—and after attain¬
ing it enjoys everlasting pleasure.
254. The sages think “ let the illusive people
be addicted to the world, but can I be again willingly
addicted to this world ”?
255. “ Let people perform religious rites, &c.,
for the purpose of attaining heaven, &c., how can
I perform actions, when I have attained the True
Knowledge ”
256. Let people read the Sastra or the Vedas —
as I have attained the True Knowledge I cannot do
anything at all/’
257. “ Actually, my Self does nothing whatso¬
ever, but illusive people owing to illusion, attribute,
PAN CHAD ASBI
As, when many rod flowers, while existing
together in one place might be taken for fire Yec
there is no chance of being burnt by that imaginary
power, likewise, let people attribute whatever they
like to me, it does not affect me at all.”
259. “ Let the illusive perform Smban, <&c.,
when I know the Great Soul, then why shall I per¬
form Smban, &c., those who are guided by doubts,
let them do whatever they like; but I am no longer
guided by doubts so 1 need not do anything.”
260. “ Let the one always guided by the con¬
trary thoughts perform Nidbidhyasan. I have no
necessity of performing that, because I am no longer'
troubled by the contrary thoughts.”
261. '“Though the Sage has given up every¬
thing, yet out of habit he sometime thinks that * I
am an ordinary man/”
262. “ Only by enjoyment, the fruit of the for¬
mer actions, wears off, otherwise, nothing can make
it wear off.”
263. “ If one defines the above-mentioned be¬
haviour, as, contrary to the True Knowledge, and if
one wishes to perform Dhyan for the purpose of
getting over of the fruit of the former actions, then
let him do it. But I know that my actions are not
PANCHADASHI.
Contrary to the True Knowledge, so I will not do
Dhyan at all.” /
264. “ There is nothing to distract my mind—
why shall I perform, the Samadhi.—Sraban and
Samadhi are for the illusive people only.”
265. “ My Soul is ever existing, I make no
distinction between the Great Soul and my Soul—
I am always enjoying everlasting bliss—so I am a
Krila.”
266. “ I who am free from everything, may
have to do actions for the works of the former life,
yet, they do not affect me at ail.”
267. “ Even, to please people, I may expound
Sastras, (&c., yet, it does not affect me in any way
whatsoever.”
268 & 269. “ My Gross body may perform,
bathing, reading of Sastras, begging, &c. My
intelligence may think of gods, yet I, that is, my indi¬
vidual consciousness, am free from everything.”
270. “ What necessity have T to go and argue
with those illusive people; who come forward to
disturb me. I want peace and nothing else.”
?7l. Bodily enjoyment, speech, intelligence, &c.,
are for those who are attached to the world, and the
individual consciousness is, for those who are seeking
after the True Knowledge. The above-mentioned
two objects are contrary to each other, so there is
no chance of each other hinderance.
PANCBADA8HI.
Even then the illusive people quarrel
among each other, the Sage perceiving that, remains
silent.
273. The Great Soul is unknown to the worldly
men. He is only known by the Sages. The illusive
people do not care whether they know the Great
Soul or not.
274. Perceiving the falsity of this Gross body,
the Sages give it up, but the illusive people thinking
it to be True—take it up, i.e., do everything
to make it look beautiful, &c. The actions of the
illusive people do not affect the Sages at all.
275. If you say that the desire of the Sages
to perform any actions, ought to be checked by
them, then I ask how can they be checked or
is to check them ? To that again if you answer, that,
their knowledge ought to check it. Then 1 say do
you know that knowledge and desire, are two
contrary objects ?
276. If you again say, when you have once
attained knowledge^—then desire cannot exist, to that
my answer is, that knowledge cannot check desire,
because knowledge and desire are two contrary
objects.
277. Even the phenomenal emanation, or its
actions cannot be a hinderarice to the knowledge,
because both of them have already been destroyed
by attaining the True Knowledge.
PANCHABASHI.
278. Therefore, the once destroyed phencK
menal emanatioil, cannot be any longer a hinderance,
rats run way by seeing a live cat, but do they run
away by seeing a dead eat %
279 & 280. He who does not die, even being
struck by the famous Pashupat arrow,
can he then die, after being struck by an ordinary
arrow ? This no one can believe. Likewise, He
who has once succeeded in destroying the pheno¬
menal emanation, can it again be a hinderance to
his knowledge ? It is an impossibility.
281. Though the phenomenal emanation which
has once been destroyed remains like a dead man,
within the Sage, can he then be anymore afraid of
thir: dead enemy ?
282. One who has attained the True Know¬
ledge—can never be separated from it. He can no
longer be guided by desires.
283. For the illusive people, it is advisible to
perform the religious rites, &c.
284 & 285. When the Sages live among the
illusive people, even that cannot affect them, rather
it is .better for the ignorant people, because, they
also can gradually better themselves.
286 & 288. As, a father, though ill-treated by
his son, cannot always remain angry with him, on
the contrary always thinks about his good, likewise,
a Sage, whether praised, or spoken ill of by, the illu-
PAN CHAD ASHI.
is not either pleased or displeased, he
them exactly according to their capa-
289 & 290.’ The Sage ought to advise, exactly
in the way, about the Great Soul, to the illusive
people, that can be understood by them. He ought
not to advise them anything more than their capa¬
cities. The Sage is always enjoying everlasting bliss.
The Sages Cogitate in the following way:—
291. “I have known the Great Soul, therefore
I am happy, I am enjoying the Great bliss, therefore,
I am happy.”
292. “Iam free from the world, also I am free
from the illusion, therefore, I am happy.”
293. “ I have no obligation to people, I have
attained that object, for which I was labouring so
long, therefore, I am happy.”
294. “I am enjoying the Greatest bliss, there¬
fore, I am the happiest of the happy.”
295. “ All my labours have turned into pleasure,
therefore who is more happy than I am?”'
296; “ I have attained everything worth having
in this Universe.”
297. He who reads this Chapter carefully attains
everlasting bliss.
CHAPTER VIII.
Light revealing the individual consciousness.
1 As > sun ’ s ra y s filing on a glass, is reflected,
and the reflected rays, is generally, more powerful,
than, the state, before it was reflected, likewise!
every thing which is revealed by the reflected con¬
sciousness, is known to us, much- more, than its
original state, being reflected, on our reflected .con¬
sciousness which is again existing in connection
with our intelligence.
& 3. As, in the reflected rays of the sun, one
particular colour is prominent, and we cannot see
it, when the rays are not reflected, likewise, many
a desire of ours are only revealed by the reflected
consciousness, which cannot be revealed by the in¬
dividual consciousness. They are existing quite
separately from the individual consciousness.
4. A pot is revealed by our reflected con¬
sciousness existing in connection with our intelligence,
but, its qualities are revealed by our individual
consciousness.
5. The individual consciousness feels every¬
thing, before it even becomes known to the reflected
consciousness. The above-mentioned facts can be
PANCHADARHI.
fference between the individual
and reflected consciousness. >
6. As, in an iron tool one end is sharpened, like¬
wise, one portion of this reflected consciousness can
be defined as, intelligence and knowledge, and the
other portion can be defined as illusion, this illusion
is the cause of the existence of the world, &c.
7. But everything becomes first known to the
individual Soul, then the impressions are carried
by this reflected consciousness, and it reveals the
object.
8. Without the reflected consciousness, only
with the help of intelligence one cannot understand
an object. Therefore, when we understand a thing,
the reflected consciousness and the intelligence f hen,
combine with each other, and they become one.
9. ./\s, without knowledge, no one can say that
I have understood about an object, likewise, only
with the help of intelligence, without the reflected
consciousness one cannot understand, an object.
10. I have already said that, without the re¬
flected consciousness only with the help of intelli¬
gence one cannot understand an object. Our in¬
dividual consciousness cannot reveal an object to
us; but it knows every object, long before the re¬
flected consciousness, which reveals to us the object.
11. The Logicians say, the reflected conscious¬
ness which reveals everything to us, with the help
I PAHCHAD.ASHI.
tlie intelligence, is known in the Vedas, as,
Pramayo («rw«). The book entitled, Upadesh
sahasri has described elaborately
the distinction between our reflected and the indi¬
vidual consciousness.
12. Now we have said and shown, that, differ¬
ence is existing between the individual and the re¬
flected consciousness. Reflected consciousness re¬
veals to us known objects, whereas, the great indi-
v ’dual consciousness reveals to us the great unknown
object.
id. Intelligence, reflected consciousness, &c.,
are produced by the individual consciousness. The
reflected consciousness only reveals objects.
*4. We have already said that, we know rhore
than the object itself, this is defined by the
followers of the Naya philosophy, as Anubabasaya.
15. The reflected consciousness reveals only the
object, but its qualities are revealed by the indivi¬
dual consciousness.
16. We have already shown the difference
between the individual and the reflected conscious¬
ness. We ought to also know the different actions
they perform on our body, because then, we shall
properly understand the difference between the
words Tat and Lam, and it will be easy for us, to
unite them, after thoroughly understanding them.
PANCHADASHI. . ]j£
As, in melted iron, heat and the iron remain
together, likewise, our reflected consciousness is
existing in connection with our desires.
18. As this melted iron—only is the revealer
of itself—likewise, our desire, existing in connection
with the reflected consciousness reveal themselves.
I 19. The existence of the desires are only felt
in our conscious state, but we cannot feel their exis¬
tence, either in the sleeping or unconscious state.
;.!0. The great consciousness from which every¬
thing is produced, may be defined, as, the Great
individual consciousness.
21 . As, outward objects are felt by us more
than, actually it is, likewise, we feel the desires
more than actually they are. In fact our desires
are felt more than any outward object.
22 . We cannot really understand about our
desires, &c., as, we do outward objects. We do
not knowwhat is Self, we only know that it is guided
by illusion—and also it destroys illusion.
23. We can feel the existence and non-exis¬
tence of the reflected consciousness; we can define
this as Self and the object beyond it, may be defined
as - the individual soul free from everything.
24“ & 25. The sages of yore, have described
fiiat our desires, mind, etc., are the effigy of the indi¬
vidual consciousness. As, an image, its ’shadow,
and the mirror on which the image can be seen, are
PANCHABASHI.
HI
'distinct from one another, likewise, we can perceive
the distinction c among the individual, reflected
consciousness and mind ; this reflected consciousness
can be defined as “ Self. 3 ’
26. If you say as the individual consciousness
is existing everywhere in our body, so it is also exist¬
ing in connection with our intelligence, then, it,
with the help of intelligence, can do the works of the
reflected consciousness, what is the good of the exist¬
ence of this reflected consciousness, and the attribu¬
tion of “ Self ” to it %
27. To that my answer is, the consciousness
existing in connection with the individual conscious¬
ness, can be defined as “ Self ” as the individual
consciousness is free from everything, it does not
perform any action. Do you want to attribute Self
to this individual consciousness ?
28. Again if you say, that I do not like to attri¬
bute Self to this consciousness, but, when this indi¬
vidual consciousness exists in connection with intel¬
ligence then I can attribute Self to it. When you
are admitting the existence of this individual con¬
sciousness, then do that, only, do not muddle it up with
intelligence.
29. What does ft matter to the buyer, if the
shopkeeper sells him rice, weighed either in a brass
or a wooden scale ?
PAN OH ADASHI.
I
EO. If you say, the only difference we can see -
between a brass and wooden scale, is that the brass
scale reflects, whereas, the wooden one does not.
To that my answer is, who, can deny that the con¬
sciousness is reflected by the intelligence, which we
define as the reflected consciousness.
31 . Very little of this reflected consciousness
is reflected by the intelligence. Yet, this reflected,
consciousness is more prominent than the individual
consciousness, from which it is produced.
32. Self is always with something and is always
changing. So it is quite different from the individual
consciousness, but its revealing power is quite as
powerful, if not more, than the revealing power of
the individual consciousness.
33 . If you say, that, no distinction is existing
between the Self and intelligence, then you are bound
to admit, that intelligence and the Gross body is the
same.
34 . To that, if you say, that Sastras say that
our intelligence exists sometimes even after the death
of the Gross body, then why not admit, according
to the same Sastras, the existence of this reflected
consciousness which is quite distinct from intelli¬
gence.
35 & 36. If you say, that the Sruiti says, and
admits about the existence of this reflected con¬
sciousness with intelligence, but the Srutti of the
PAN CHAD A S HI'.
■Sfanisads distinguishes between the intelligence and
our Soul, which«am I to believe, to that, my answer
is, that this physical body cannot exist without the
>SouL So, our Soul is present within us, it is afferent
from intelligence and this Soul becomes addicted
to this world.
37. If you say how can this Soul, free from
everything, exist in our body ? then I can also say,
that as it is free from, every object how can it create f
Therefore, we are bound to say, that, its existence
in this Gross body and its creation are all done b>
the phenomenal emanation. ||
38. Yajmvalka has advised Moitmie that
though our Sou! is free from everything yet .it is
present within us.
39. No title, etc., can be attributed to it. It
is indestructible and free from every thing—this
individual consciousness is not addicted to the
worldly actions.
40. Though this Gross body dies, yet the Self
never dies, nor has it any birth. After death
always, Self does not attain Salvation, but accord¬
ing to its actions suffers or enjoys.
41. If our Self is immortal, then what is the
difference between the individual consciousness and
Self ? To that ray answer is, this knowledge cannot
be definied as the True Knowledge, because the above-
mentioned fact is a hinderanceto the True Knowledge.
PANCHADASHI.
jlk ! ' |. VWWAUiil i'-'j WffJffiMW i *1 Mil!#! MkUifWMff'f J'ry™.,• . -j ;. , ^
Wy'// 2. As, owing to illusion, if one mistakes Set
~ an inanimate object, then our attribution of Self
to an inanimate object may be defined as a hinder-
ance to the Knowledge of , Self; but it in no way
does aflect the Knowledge of Self, likewise, by our
attainment of the knowledge of, “1 am the Great
Soul, because I am a part and parcel of the Great.
Soul,” dispels our worldly feelings.
4-d. -This non-hinderance, though a hinderance,
has been fully described by the sages of yore, in the
book called Naish Karma SiddH (br*[
44. As, the sentence ‘ ‘ Great Soul is present
within every object ” means everything is created
by the Great Soul, and his equal existence in every¬
thing, likewise the sentence “lam the Great. Soul”
means, that, I am a part and parcel of the Great
Soul and an object which is part and parcel of another
object, may be defined as that object, because, it
is a part and parcel of the same.
45. In the book called Bibaran
the sages have advised people not to think of the
hinderance and non-hinderance of an object. They
have only said in the above way, so that ordinary
people may not be guided by it and make a muddle
of everything.
46. Tam is the individual consciousness, the
sages of yore have described it as the Great Soul
in the book entitled Bibaran.
MIN ISTfy
PANCHADASHI
.^y 47. The reflected consciousness,
cannot understand is produced by
consciousness.
<8L
which people
the individual
48. The great consciousness which is existing
behind this world is known as Brahma,. He has been
fully described in the Vedanta.
49. When owing to illusion this mortal world
is attributed to Ilim, then it is not most surprising
that people attribute the reflected consciousness
(Self) to the Great Soul.
» 50- When distinction is existing between the
whrld and Self therefore distinction is existing be¬
tween the words Tat and Tam— actually there does
riejt exist more than one great consciousness. He
ir One and Only.
51. Because the Self is existing in connection
with intelligence, so it is enjoying, etc. s therefore,
we can define the Seif as an illusive object.
52. What is intelligence, what is reflected con¬
sciousness or Self, what is our individual conscious¬
ness, etc., the abovementioned uncertain knowledge
can be defined as illusion. Again this illusion can
be defined as, the world.
53. The Vedanta says, that he who knows
actually what is Self, etc., can be defined as, one free
from this world. *
54. When the abovementioned illusion, and
its want is the cause of addiction, or freedom from
PAN CHAD AS El.
orld, then, the illogical arguments of those, 1
onstantly quarrel about, who is free and who
is not free, and cannot come to a proper conclusion,
is nicely refuted by the famous Sreeharshamism
(fMfjjxf) in his book entitled the Khandan
55, 56 & 57. Intelligence, knowledge and illu¬
sion which are known to the consciousness, which
is also existing as the supporter of all inanimate
objects, a source of great pleasure, which is again the
leader of everything, is the Great Soul, and as my
Soul is a part and parcel of the Great Soul, so I can
define my Soul as the Great Soul, and above-men¬
tioned facts can be attributed to my Soul.
58. The book Sivapuran ^j«f) has des¬
cribed about this individual consciousness. He jg
distinct from Self and Iswar. He is Self luminous,
source of all good and ever conscious.
59 & 60. As, a glass pot is more pure than an'
earthen pot, though the food which is nourishing
both mind and body is the same, yet, mind is purer
than this Gross body—likewise, though Self and
Iswar are existing in connection with the phenomenal
emanation, yet, they are purer than other objects,
created by this phenomenal emanation, though, Self
imagines.about Iswar with the help of the reflected
consciousness and tlo phenomenal emanation. There¬
fore, our individual consciousness is quite distinct
from them.
ill
l
P AN CHADASHI.
J$L
61. Though Self and Iswar are guided hy t
henomenal emanation, yet, we can define them as,
conscious. We feel their consciousness—everything
: 3 possible by the phenomenal emanation when it
takes the help of imagination.
62. When with the help of this phenomenal
emanation, we can even imagine, during sleep that,
we are seeing the Great Soul, then is it impossible
for it to make us imagine that Self is the source of
all consciousness ?
63. Though Iswar is like Self, but, He knows
every thing, because, this phenomenal emanation
created by Him, makes Him know everything. When
it can make us imagine about Iswar, then is it im¬
possible foe it to make Iswar know everything ?
64. Like Self and J.swar our individual con¬
sciousness is not guided by the phenomenal emana¬
tion. This phenomenal emanation cannot approach
Him even.
65. The Vedanta has described Him, as an ob¬
ject, which has no comparison, so, it can in no way
be guided by the phenomenal emanation.
66. We are trying our best to expound the
Sruttis properly, we do not want to refute them.
So we do not like to argue with those whose* business
is to argue for nothing.
67. Every one, desirous of Salvation, must
not be guided by the illogical arguments and try to
|r -
;
PANCHADASHI.
itferstand the different; Smtti. Snitti says, that
the phenomena] emanation, imagines about Self
and Iswwr.
68. Imar . .has created everything. He is
present within them and guiding everything. Self
creates everything of the world, from the conscious
state to Salvation.
69. The Smtti says that our Soul is unchange¬
able, one ought to think of it always.
70. He who is not destructible, has no birth,
has no obligation to anyone, devoid of all desires, etc.,
we can define Him as our individual consciousness.
71. To make us understand about our indivi¬
dual consciousness, the Snitti has separately describ¬
ed about Self and 1mm.
72. The intelligent man always anyhow ought
to think of this Soul. The sages have advised in the
above way.
hi. Ignorant people cannot understand the
meaning of the Smtti and for nothing they become
addicted to quarreling, but the sages after understand¬
ing it properly enjoy everlasting pleasure.
74. The sages think in the following way,
though this phenomenal emanation is doing every¬
thing still it cannot affect our individual conscious¬
ness.
75. He who leads this chapter carefully, can en¬
joy everlasting bliss and attain the True Knowledge.
CHAPTER IX.
Light revealing Dhyan, or the Concentration
of Mind.
1. Mistaking one object for another, can be
defined as illusion. This illusion can be divided into
two parts,' viz.:—Sambadi (^brt) and Bisam-
badi As, in the Sambadi illusion
one obtains something, likewise, by concentrating
the mind to the Great Soul—one attains, Salvation.
The book entitled the Uttartapaniya (^§3
has described—many different methods about
this concentration of mind.
2. Between two men, one mistakes the bril¬
liance of diamond, for diamond, and another man,
mistakes the rays of a small lamp for diamond. The
mistake in both is the same. The man who mistook
the brilliance for diamond, and in case he gets the
diamond, then, that can be defined as the Sambadi
illusion. The one who mistook the rays of the light
for diamond, does not get the diamond. So, this |
can be defined as the Bisambadi illusion. •>
3 to 5. While a lamp burns in a room, the rays
fall odtside—through a door. Ag. in—the brilliance
of the diamond is seen in the same way. Both.
P AN CHAD ASHI.
mistook the two lights for diamond. There is
no. doubt that mistake is same in both, but one who
mistook the rays of the lamp for diamond, does not
get it, whereas, the one who* mistook the brilliance of
the diamond for diamond gets the diamond.
6. Though the illusion is same in both, yet one
gets the diamond, so this is defined as Sambadi illu¬
sion and the other man does not get anything, so it
may be defined as Bisambadi illusion.
7 & 8. If one mistakes the rising vapour for
the smoke of fire, and goes to seek after fire, and if
by chance be finds fire, this also may be defined as
Sambadi illusion. If one bathes in the Godavari
river, mistaking it lor the river Ganges, and if by
chance derives all virtue which one may derive
by bathing in the river Ganges, this can also be defined
as Sambadi illusion.
9. If a man while dying owing to mistake utters
the name of Narayan, that is God, thinking it to be
the name of his son, and attains virtue, this can also
be defined as Sambadi illusion.
10. Likewise, in the abovementioned way,
many examples of illusion may be cited.
11. If you do not admit about the Sambadi
illusion, then how can you think idols made of wood,
stone, etc., as God. Also in the Pcmehagni Vidya
{y'spffy fhtfll) lu w can you worship the words
Yo (<3t) and Yol
PANCHADASKI
12. When we can see, that we think one thing
and get another thing, then why do not you admit
about the Sambo, di illusion ?
13. As, the Sambadi illusion though a illusion,
still is a source of gain, likewise, by concentration of
our mind to the Soul, we can attain Salvation.
14. After concentrating the mind to the Soul
and thinking in the way, advised by the Vedanta
system of philosophy, think—that “ I am the Great
Soul.”
15. Not concentrating the mind to our Soul,
thinking, that the Great Soul is existing, according
to the Sastras, this knowledge can be defined as the
Paraksha jnan
16. Though the Sastras describe that Vishnu
(fw) has four arms, yet during worship he cannot
be seen by our eyes, only we worship him by uttering
his name for a certain number of time, this also can
be defined as the Paraksha jnan.
17. This Paraksha jnan cannot be defined as
illusive, because, the Sastras have described the
existence of Gods vividly.
18. Though the Sastras have described about
the knowledge of the Great Soul, yet, as they do not
advise our concentrating the mind to the individual
consciousness, so, that knowledge cannot be defined
as the AmmksJja. man ® 5 f«) which makes
us unde ■ ; ? . 1 i! ml.
MINI
PANCH ADASHI.
16 i
$
9. The abovementioned Paraksha jnan des-k
ibed by the Sastras can be defined >as a heip to the
attainment of the True Knowledge, this cannot be
defined as illusive.
20. We also admit this Paraksha jnan because
the Sastras have described about the Great Soul.
The ordinary men cannot understand this, therefore,
their worship of idols, etc., may be defined a,s a part
of this Paraksha jnan, there are very few men who
can conceive about the Great Soul, so by worshipping
idols gradually they learn how to concentrate the
mind and can gradually think of the Great Soul.
So we advise the worship of idols for those who can¬
not conceive the Great Soul.
21. The ignorant men, who think this Gross
body as Real, cannot imagine about the Great Soul.
For them the worship of idols, etc., are not
altogether bad.
22. The sages can easily acquire the True Know¬
ledge. Their Knowledge of Unity is not at all
hindered by this Duality.
23. As, a piece of stone does not hinder one’s
knowledge of the same as a god, likewise, an image
made of earth is thought of as a god.
24. Those who disbelieve in everything, we
do not like to mention about them, only those who
are believers cap gradually attain Salvation ‘by faith
only.
PANCHADASBT
25. As, people worship an image without think¬
ing logically about it at all, so, those Who worship
idols according to the advice of thfeir Guru , I advise
them not to question the Gum anything about it.
26. Though, those, the followers of their Gurus
ought not to question them, yet, everything defined
in the Sastras are for those who perform rites. But
among many different rites, it is almost impossible
to hit at the proper one.
27. Though in the Kalpasutra (<^ 59 ©) different
actions and rites are described, yet, without faith
their performance is useless.
28. The sages have described many different
ways of worship—ordinary people cannot understand
it, so they become obliged to take help from a Guru
or the religious preceptor.
29. People try to understand the different
teachings of the Veclas, but while performing those
rites it is always advisable to take the advice, of the
man, who is well versed in the same.
30; As, the performance of a ceremony can be
done without any logical discourse, only with the help
of advice, likewise, only with the help of the advice
of a Gy,ru one cannot attain the Parakshja jnan.
31. As, only disbelief may be defined as the hind-
erance to ParaksTiya jnan, likewise, w%it of logical dis¬
course may be defined as a hinderance to Aparaksha
PANCHAI/ASHl.
( SL
plan, therefore, to attain it, one ought to continually
continue the logical discourse about Self.
32. Even after a good deal of trouble if one
does not succeed in attaining the Aparaksha know¬
ledge, yet, one ought not to lose heart, and continue
the discourse about Self.
33 . Even if one does not succeed in attaining
it till the end of his life, still this discourse does not
become useless, because, it will help him in the -’text
life to attain the True Knowledge.
34 . The great sage Vedyavyash (c<JW 7 3Jl 7 0 has
also said in the above-mentioned way, you may not
succeed in this life, yet, it never becomes fruitless—
you are bound to succeed in the next life.
35. The great sage Bamdeb (Tdnwn) at-'
tained the True Knowledge from his infancy owing
to his great learning of his past life.
36. As, while getting by heart a poem, one has
to constantly recite it before he is convinced of its
permanency.
37 . As by constant tillage of the ground the
crop grows better, likewise, by the constant discourse
about Self one is bound to attain the True Know¬
ledge.
38. By constant discourse, owing to some
hinderanee, one may not be able to attain the True
Knowledge, the logicians have described about it.
PANCHADASHI.
L
39. There are three kinds of hinderances which
prevent us from attaining the True Knowledge, viz .:-—
(1) Past,
(2) Present,
(3) Future,
by giving up the world, our sense of Self vanishes.
40. Though one may read the Vedanta, yet on
account of the above-mentioned three hinderances
one does not attain the True Knowledge. The
Srutti has shown this nicely, in the story of Hirannya
Nidhi' (fsfMi ftfk).
Example of Past Hinderance.
41. A sage—who has given up his wife—to
attain the True Knowledge yet, he is still addicted
“to his wife, whom he has left to attain the True Know¬
ledge. Owing to that constant thought of his wife
whom he has left behind, prevents him from attain¬
ing the True Knowledge.
42. But if his Guru explains the reason of his
inability to attain the True Knowledge, then, he
becomes aware of his defect and may attain the
True Knowledge.
Example of Present Hinderance. ..
43 & 44. Firm addiction to an object may
be defined as the present hinderance^ our knowledge
becomes dulled by that, illusive arguments arise
PANCHADASHI.
3o, one becomes illusive, and again becomes guided
by them. Though they may be chocked to a certain
extent by Sraban, etc., yet, one cannot attain the
True Knowledge.
Example op Future Hinderance. '
45, 46 & 47. We have already said that the
Great Sage Bamdeb attained the True Knowledge,
from infancy owing to his attainment of knowledge
in past life. The knowledge attained in Past life
never becomes useless.
i
In the forty-first SloJca of the sixth chapter, in
Bhagabat Gita, Sreekrishna, addressed the following
to Arjum:
‘ * Oh Ar juna, owing to the virtuous actions - of»
the Past life, one is only born in a rich family.”
\ There are many a man, who foolishly say, that,
I a man who is born in a rich family, is born owing
to an accident, but they cannot conceive that acci¬
dent is an impossibility to the Great Soul. There¬
fore, the Great Soul willingly makes a man great and
another man humble, owing to their actions. As, we
I see them humble and great in this life, so, there must
be a previous life, where the actions we're committed
by them. Accident and injustice are an impos¬
sibility to the Great Soul, therefore, He justlymakes
one great and another humble owing to their actions
of past life.
PANCHADA8HI.
<18. Or, one may be born in the family of a great
sage, being devoid of any desires. But this ia very
rare.
lit. Because in that* case, one * learns how to
try to attain the True Knowledge from the infancy
and becomes addicted to the discourse of Self.
50. One generally becomes addicted to the
works or knowledge for the actions of the past life.
In the above-mentioned way, after many in¬
carnations, one is, at the end, bound to attain Salva¬
tion after attaining the True Knowledge. The Great
Soul never forsakes anybody, but at the end gives
Salvation.
5.1 & 52. One who is desirous of Salvation,
after willingly suppressing desires argues about
Hun, it is impossible for him to attain the Apamksha
■)n.an. Vet owing to his discourse, attains a little
Virtue and after enjoying some pleasure in heaven
again re-incarnates.
53. Some again are hindered in their discourse
about the Soul according to the Vedaniic method,
owing to the worldly actions. Others are so unfor¬
tunate,’ that owing ,to their actions, they have not
the time ev.;n to think of Him—and some even cannot
understand anything abput Him at all.
54. Those who cannot conceive about the Great
Soul, for them the worship of idols are not bad.
<SL
PAN CHAD AS III.
not altogether useless to worship
It helps to concentrate one’s mind,
and lately the attainment of the knowledge of the
Great Soul is possible by it.
56. If you say, that He who is beyond our
thought, then how can the worship of an idol lead to
His worship'? To that my answer is, you admit that
the Great Soul can be known by the help of the
Afaraksha knowledge, this idol worship may not be
the part of it.
57. When by attaining the Afaraksha jnan one
can know the Great Soul, and I have already said that
Paraksha jnan leads to Afaraksha jnan, therefore,
idol worship gradually leads to the Afaraksha jnan.
58. If you say, that if we admit of Prayers.,
then we are also bound to attribute qualities to Him,
to that my answer is, you cannot deny the Afaraksha
jnan, so, attribute Metonymy to Him and worship
Him in the Paraksha way.
59. The Srutti says that the Great Soul is be¬
yond our mind or speech, and it has prohibited the
worship of the Great Soul in the Paraksha way.
60. If you admit, that He is quite distinct
from known and unknown objects, so you may not
admit about the Afaraksha knowledge, because,
as this prayer is an impossibility, so this; Holiness
is also an impossibility..
„ T , .
" ' 5o. It is
idol as God.
Ml HtSTQy
PANCHADASHI.
61. If again you admit that He cannot be
known, so what, is the good of worship, because,
knowing and worshipping are the .actions of mind.
62 & 63. If you again say, why do you advise
every one to worship let me know that, to that, my
answer is—why are you so disgusted with worship ?
It is also not advisable to say that the worship of the
Great Soul according Paraksha way cannot be done.
In the Utlartapania Upanisad )
the Katha Upanisad (^dt^fsppf), etc. The worship
of the Great Soul according to the. AparaksJia way
have been advised.
64. Its different methods have been described
in the Panchihamn (). If you admit that
as a, help to the attainment of knowledge I have
nothing more to say.
65 & 66. If you say, that no sage ever wor¬
shipped the Great Soul in the Paraksha way,
to that my answer is, you may say that the sages
did not do it, for that only you cannot blame the
system. The ignorant men cannot worship, so,
they, to make'everything short, mutter Mantras
('sft ), even some cannot do that, therefore they
are constantly busy with their worldly affairs,
but this does not affect it in any way.
67. It is always better to think of the Great
Soul, whether others do or do not. The Vedanta
also upholds the worship ci the Great Soul.
irnsrft
PANCHADASHI.
In the third Chapter of Sarirak ('*i^)<pjs)
Vyashdeb has attributed, source of all pleasure, etc.,
to the Great Sou).
69. In the same book also magnitude and
minuteness are attributed to the Great Soul.
70. If any one says, that those attributions
cannot be attributed to the Great Soul, I also admit
it, but as the great sage attributed the same to the
Great Soul, so we have nothing to say.
71. If you say, that you have not mentioned
about the worship of sun, etc., and I think their
worship is the worship of the Great Soul, then to
that my answer is, you better remain content with
your vast knowledge, I have nothing more to add.
72. Again, if you admit the Great Soul as
an observable object only and not admit about the
qualities, then you may worship in that way , I have
nothing more to say.
73. Pleasure, etc., the minute qualities by which
we can perceive the Soul, we can define that as the
Great Soul, which can again be defined as Akhondoi-
karash (). Always think “I am the
Great Soul. ”
74. If you say what is the difference between
Knowledge and Prayer ? then listen to me, there is
vast deal of difference between the Knowledge and
Prayer-—because—Knowledge is dependent on an
object, whereas Prayer is? dependent on us.
FANCHADASHI.
<SL
75 & 76. Knowledge is derived from discourse,
if it. once becomes permanent, nothing can hinder it.
It destroys all worldly illusions, with its help only
one attains Salvation and gets over the fruits of the
actions of former life.
77. Always be advised by the Guru, put faith
in Him, and think about it constantly after concen¬
trating the mind.
78. As long as one does not succeed in know¬
ing that no difference exists between Self and the
Great Soul, till then, the continuation of discourse
is necessary. When once one succeeds in knowing
that no difference exists between our Soul and Great
Soul, we enjoy heavenly bliss.
79. Brahmacharis (ascetics) worshippers of
Samharga Vidya (am'faff Jl) always roam about
for begging, thinking of the Sambarga.
80. Worshipping or not worshipping depends
on one’s wish. Therefore, for the purpose of worship
one must suppress the desires, which prevent one
from worshipping.
81. One who is trying to get by heart the Vedas,
always thinks of it and even he thinks of the same
during sleep.
82. After giving* up the contrary thoughts
it one constantly thinks of his Soul, then he gradu¬
ally attains the True Knowledge.
PANCHADASHI
83. Though one may be guided by the fruit
iis actions of the past life, yet, pwing to habit,
one may constantly think about his Soul, there is
no doubt about, it.
84. As a woman, who privately enjoys herself
with a paramour, though she may have to perform
the household duties, still, she always thinks of the
pleasure she derives from her paramour.
85. That woman, cannot perform her house¬
hold duties properly, she does it only to keep up a
show.
86. The woman who is addicted to the house¬
hold, performs her duties well, but that woman, who
is addicted to a paramour cannot perform it pro¬
perly, because, she cannot have a desire for the
same.
87. Ope who is always thinking of his Soul,
cannot perform the worldly duties properly, but one
who has already attained the True Knowledge can
perform anything, because nothing can hinder his
True Knowledge.
88. This world is illusive, and our Soul is ever
conscious—nothing can hinder the above-mentioned
thought.
89. The sage, after knowing the unreality
of every object of this world, never becomes
addicted to them. Also after knowing the Soul as
the source of all consciousness, does other actions.
12
MINIS Tfjy
1 ANCHADASHT,
<s L
■Sh
90. Because, though he might have attaine
r he True Knowledge, yet, it is impossible, not to
b<; guided by the bodily desires,,etc., to a certain
extent.
91. He, who, suppresses his desires, by proper
thought—we cannot define him, as one, who has
attained the True Knowledge, we can define-him as a
eontemplator. No one can suppress his senses so
much, as, not to understand about a common thing
like a pot. H
92. As, the reflection of the mind is the cause
4)1 understanding about a pot, &c., likewise, the.self-
luminous Soul, cannot reveal itself without the
complete disappearance of desires.
93. If you say, our desire of knowing the
Great Soul, can he defined as the True Knowledge,
but we cannot define it as the True Knowledge,
because, this desire is not everlasting,‘ tfmt'efore, :te
constant recurrence must be admitted, so we can
deduce and compare it with the knowledge of other
objects which also constantly recurs.
94. To that if you say, that our knowledge of
other material objects, remain even after its destruc¬
tion, to that, I say, that when once the True Know¬
ledge. is attained by a mau, it can never vanish.
95. Once a sage attains the True Knowledge
he can' concentrate his thoughts to it at any time he
likes.
PANCHADASIII.
17 !
If one forgets his duties, &c., like a Yogi,
we cannot then define him as one possessed of the
True Knowledge* one possessed of the True Know¬
ledge cannot bejhave in that way, because, nothing
can hinder the True Knowledge.
97. One who has attained the True Knowledge,
can concentrate his mind and thoughts at any
moment he wishes. He attains Salvation only with
the help of knowledge. This knowledge can be
defined, as, an identity with the divine essence.
The Sastras have repeatedly said in the abovemen-
tioned way.
98. A sage—whether he performs Dhyan or
does worldly actions, &c., nothing can affect him in
any way whatsoever.
99. If you say, that a sage ought not to per¬
form worldly actions, then 1 ask you, what you mean
by the worldly actions ? Do you not know that
nothing can hinder the True Knowledge in any way ?
100. One who is proud of his birth, &c., he
ought to perform those actions prescribed for the
sect to which he belongs, by the SaslTUS. But one
who has attained the True Knowledge, cannot be
guided by rules, caste, &c.
101. Sect, &c., are only imagined by us owing
to illusion—but those cannot be attributed to our
Soul,' sages always think in the abovementioned
way.
102. Whether they perform the concentration
of mind or the worldly actions, yet, as, they are not
addicted to anything so, they may be defined as
sages, and already attained Salvation.
.103. Whether those sages do worldly actions
or not, it does not affect them in any way—even, if
they do not worship, &c., it cannot affect them,
because, they are themselves free from all desires.
104. When once, one becomes convinced, that,
our Soul is ever conscious, free from everything and
ever true—every object besides is “false, can he then
any longer be guided by desires ?
105. In the abovementioned slolcas, I have
already said that they, the sages, can no longer
be guided by desires or social laws, See., they also
never become addicted to this world.
106. As, one’s statement of the existence of
boys, when there are no boys, is an impossibility,
likewise, one’s statement of a sage’s addiction to
this world, is also an impossibility.
107. If you say, as a boy is devoid of senses
so, he cannot be guided by any social rules, then, it
can also be said as the sagos know the Soul, so
they cannot also be guided by the social rules.
Social rules, &c., are for those who are always guided
by illusion and ignorance. A sage cannot be
guided by any social custom, &c.
PA'STCHADASHI.
r
One who has the power of cursing and
blessing cannot be defined as one possessed of the,
True Knowledge—^because, the power of cursing, &c.,
is derived by the practice ’of Yoga.
109. The power of cursing and blessing pos-
sessed by the great sage Vyash, was owing to the
practice of Yoga only. Knowledge has nothing to
do with them. Salvation is the only fruit of the
True Knowledge.
110. One who has attained perfection in
Knowledge and Yoga at the same time, he only
attains the power of cursing and blessing also
Salvation. Otherwise, one practising Yoga only
attains the power of cursing and blessing. He who
seeks after knowledge only attains knowledge
111. If you say, those who have only attained
the True Knowledge without the power of cursing
and blessing, are spoken ill of by the Yogis. I may at
the same time say, that the rich and powerful worldly
men, addicted to enjoyment, See., also blame, the
Yogis for their poverty.
1J2. Rich men blame the Yogis in the follow¬
ing way, that they constantly beg, &c., for appeas¬
ing hunger, and to please others and their own
vanity wear a piece of cloth. Oh, what knowledge
the Yogis have, who are yet guided by desires, &o.
113. If you say let those rich foolish men
blame them, it does not affect them. Then, I say.
PA N CHAD AS HI.
,Sl
.ys who are yet guided by desires, if they blaT
10 sages who have attained the True Knowledge, it
also does not affect them.
] 14. A sage, who hah attained the True Know¬
ledge, after remaining in his faimily, if he even
governs a kingdom, yet, it cannot affect his know¬
ledge in any way.
115. If you again say, that, as sages know the
falsity of every object, so they cannot perform them,
to that my answer is, every one is bound to be*
guided by the results of the actions of past life.
No one can act against it. Whether one is willing
or unwilling yet one must be guided by it.
116. One who is a worshipper, is always ad¬
dicted to Dhyan. By its constant practice he goes
to Heaven.
117. The object, which is existing Only owing
to Dhyan, must disappear for want of it. So, a
worshipper must constantly perform Dhyan. But
the True Knowledge the cause of Salvation—if once
attained can never disappear.
118. Knowledge leads to Salvation. It is not
the source of Salvation. If once, one attains the
True Knowledge it cannot vanish.
.119 & 120. If you admit, a worshipper as
the Great Soul, then you must admit an ignorant
man also to be the Great Soul. Also you are bound
to admit the lower animals as the Great Soul,
I’ANCHADASHT.
183
iuse none of them attains Salvation for want of
the True Knowledge. As, begging is bettor than
starvation, so my belief is better than nothing.
121. It is letter for the ignorant to perform
the religious ceremonies. Worship of an idol is
•better than the performance of the religious cere¬
monies. The worship of the only Great Soul is
best of all.
122. As long as, <# e does not attain the True
Knowledge, up to then one advances towards
superiority over others, but after attaining know¬
ledge he advances towards j&lyatipn.
123. As, attaining a result can be defined, as
Sambadi illusion, likewise, the worship of the Great
Soul helps a great deal towards Salv?,tion.
124. , In Sambadi illusion, the result its
proof, likewise, the worship of the Great Soul, h«\P s
a great deal during salvation.
125. As, worship of an idol or muttering of
Mantras can he defined as a help towards attaining
the Afar ales ha jnan , though, it may be very insigni¬
ficant, likewise, the worship of the Great i ?oui
helps a great deal in attaining the Apdraksha /"-an.
12f). Worship of the Great Soul gradually
converts itself into the complete abstraction of
mind. So this can be defined as the cornet® ab¬
straction of mind.
PAtfOJTADASHI.
^ 127 ' After attaining the compete abstraction
ot mind only the individual consciousness remains.
By constantly thinking of the «foe, it converts
itself in keif and Self into the Trtfe Knowledge and
becomes permanent,.
12g ’ W f ^ ja! time the self-luminous, ever
conscious great individual Scul, constantly remain
m a revealed state.
V
129 • ^ ie S rut ti or tfjpanisad describes that
state as a nectorial stale, i. e ., a state of ever enjoy¬
ment. The worship the only Great Soul helps
more than the worship of an idol towards attaining
the Aparaksha jnqfo m
b*0. The worship of an idol or muttering of
Manl/as, ca.fr be defined, as, a man who while eating
UCKS hj§ hand, without having any food, i.e., as,
■-'Jang the empty hand does not appease hunger,
likewise, worship of idols, &c., though a help to the
concentration of mind, yet cannot lead to Salvation.
131. He who without thinking of the “ Self”
constantly prays to the Great Soul, the above-
•*‘ v - t wned (acts, can be attributed to him. Because,
pepp.,. generally cannot logically discourse about
SeL, so th e Sasiras have advised prayer.
132 * ^hie whose thought is busy with many
different objects, cannot attain the True Knowledge
after disbursing in the proper logical way. For
PANCHADASHI,
1
prayer is the best thing, It may lead them to
better themselves. \
133. Those. who are guided iy faith, though
they are common ignorant illusive men\for them
the discourse about ‘ ‘ Self ’ ’ according to VS anJchya
system of philosophy is best. By following that
they may attain Salvation.
134. The result one gets by following it
according to SanMiya way, is die same as in the
Yoga system. Therefore, one who knows that no
difference exists between the SanJchya and Yoga
systems, -we can define him, as, one, knowing them,
thoroughly.
135. The methods of Salvation upheld by
the Sankhyd and Yoga systems, are spoken in favour
of by the Sruttis. The methods spoken of by
SanJchya -against the Sruttis may be defined as
illogical.
136. One who does not become perfect in
prayer in this life—may attain perfection and
Salvation in his next life.
137. While dying, whatever pre¬
dominant in the mind of a man, cecfimcis,.
by that for a long time alter death, ■
the abovementionecl facts.
138. According to the* thoughfcijPLX i
man, it helps one to get. better and bad/position in
the next incarnation. Therefore, worsh’PP® 1 °f
V.
PAN CHAD ASHI,
<§L
as the
such a high position
worshipper of only one Great Soul.
139. The difference between attainment of the
True Knowledge and Salvation is .nothing. They
mean the same thing, both are givers of results like
the Sa nbacli illusion.
1 (0. Though the worship of the Great Soul
is not the only cause of Salvation, yet, as death in
Beneras leads a mu > to the True Knowledge, like¬
wise, it leads one to the True Knowledge.
141. By praying to the Great S.oul, one becomes
free from desires, free from the feelings of-the gross
body and becomes passive, &c. The Tapania Upa-
nisad (\s *(#)<} ) also upholds the above facts,
142. According to the nature of the prayer,
one gets Salvation, &c., without knowledge the
attainment of Salvation is an impossibility. The
Sastras also uphold the abovementioned facts.
313. For the abovementioned reasons only*
the tavmia Vnofiisad said, that, by worshipping
; ;|hy .-Great Soul one attains Salvation. The
(■eft’JtM'faw) says, that, by
u \ dne goes to Heaven only.
being desirous of a result, if he
.i'/OiiH
■mm
ft -v • l i dee daily, then he goes to Heaven,
be a\,.y , train the True Knowledge and
H ? re Hearken means better ,1J1 ”
P ! 1 - 1 ' * j: jUxt incarnation.
worldly
y d ppi
'I
t> Anarn jnASHI
1
that one desirous of Heaven attains the same
146. After attaining ' Heaven one may attain
Knowledge there, and reach to the state of
He may not have to incarnate any more.
147 & 148. The worship of “ Om ” is des¬
cribed like the worship of the Great Soul, .1 he Great
Sage Satyakam said i,v the above way to
sage Pifpalad (fWThf).
149. He who worships “ Om” attains the
desired results. Yam (tJ'si) advised in the above-
mentioned way to NachiJcata (ytf5C<P*5l)*
150. The worshipper of the only Great Soul,
anyhow whether in this life or in the next life, is
bound to attain the Aparaksha jnan.
151. Therefore, one who cannot continue
discourse must pray to his Soul. The Atma-Gita,
also said in the above way. God
says (Atma-Gita).
152. “He who cannot know me— must con¬
stantly think of me. When he hus better
und
I will then appear before him.
reward which he deserves. t
153. “As, one may come
yet, to get at that, one must dig, h unwise, wit
constantly thinking of me, there u
Salvation.
himself,
it
PANCHADASHI.
154. “ From the mental earth, dig and throw
away stone of gross body, and by the intellectual
spade, constantly dig the mental earth and try to
find out the diamond of Salvation. There is no
doubt then you will get me.”
155. He who cannot perceive the Great Soul,
he ought to always think that “I am the Great
Soul ”—because, one attains result according to
prayer. - f
156. The sense of Self then gradually vanishes.
Seeing the abovementioned beneficial results, he
who does not think of the Great Soul and* Self—is
there another, who is more wretched than him ?
157. After giving up desires and concentrat¬
ing the thoughts to Self—one attains Heavenly
pleasure in this life.
158. He who reads this chapter • carefully
can attain the True Knowledge and enjoy ever¬
lasting bliss.
CHAPTER X.
Light revealing Natakh, or Drama, compared
to this Life.
1. Before %> creation of this world, only the
Great Soul existed. He created this world with
the help of the phenomenal emanation, and after
creation fie is Himself enjoying the same—as
an animal.
2. He is known as Devata (CffTOI) after
entering and being present in the bodies of the
Devatas. Again being present within the bodies of
men, guiding them by illusion—and making them
pray to the said Devatas.
3. A man becomes addicted to the Soul and
tries to attain the True Knowledge, after spej^ng
many past lives in prayer. After attaining tius tip.'
Knowledge, first of all, the illusion vanishes, %n
the Self also vanishes. During that tine he
everlasting bliss.
4.. Our attribution of Duality and Son wv to
the Great Soul can be defined as ^ ndha, {?.%)■
Understanding Him properly can defined, as ,
Moksha (ct!*f/.
PANCHADASHI.
<8L
o. This Bandha is dispelled by the proper logi¬
cal discourse. Therefore, it is always better to think
about Self and tie Great Soul.
6. Self which is guided by desires, and which
is beyond the gross body can be defined as the leader.
Our 'mental and physical works are performed ac :
cording to its guidance.
7. Our sense of Aham () may be defined
as Self and Idam (% .?<,) as the revevifer of the external
objects. •
8. The following are important in Idam (?>wO
viz.: —smell, form, taste, sound and touch. There
are five different organs in this gross body to feel
their presence.
9. Self is the leader, of everything. The above-
mentioned feelings are reflected on our consciousness.
He is our Soul.
10. 11 & 12. As in a stage of a Theatre, the
light of the stage reveals at the same time, the actors,
and audience and the light also reveals
jjfhfc'u 'there are no persons in the theatre,
su.tell, touch, &c., desires, &c., and intelli-
caaa revealed by the individual conscious-
; i; is always present, yet, it reveals
; ' i <> there is nothing to reveal.
JL Intelligence acts orfy, because, it is
cxiitiad. > lection with consciousness.. Self can
rib ■> n th the principal actof of the. theatre.
if jjA#
PAN CH AD ASHI.
_ __ KTO}
iperty, &c., as minor actors. Intelligence as
actress ancl our desires as musicians. The indi¬
vidual consciousness like the light in the stage is re¬
vealing everything. Among them the intellgence as
an actress is most attractive.
15. As, in a stage — though the light is station¬
ary, yet it is revealing everything, likewise, though
the consciousness is stationary, yet it reveals every¬
thing.
#16. Here the word Antarbajhya ) means
external and internal, because, the objects are ex¬
ternal, ai}d “ Self ” is internal.
17. Though intelligence is an internal object,
yet, it constantly goes out with our organs. That is,
intelligence helps our organs to perform an action,
people owing to illusion, attribute this unsteady
intelligence to the individual consciousness; but,
actually this consciousness is existing in a steady
way. Unsteadiness is an impossibility to it.
18 & 19. As, when the rays of the sun enter
through a door into a room, and if one moves his
finger .through this rays of the sun, it seems as if it
is moving, but actually it does not move. Likewise,
this individual consciousness, unless it Reveals every
thing, we cannot understand the unsteadiness of in¬
telligence. This unsteady intelligence makes us feel
as if our consciousness is unsteady, but it is actually
not the case. .
it
PANCHADASUI
20. The individual consciousness, has no ex¬
ternal or internal place to stay. External and
internal place isVrequired for intelligence. Though
intelligence may be destroyed, yet, it is present every¬
where.
1
21. Though, the distinguishing property may
be destroyed for want of a place, yet, for ordinary use
its presence must be admitted.
22. The Great,. Soul is present everywhere,
and knows everything. Whatever we imagine,
our intelligence is present there—so the individual
consciousness must be present there to reveal it.
23. Whatever—we imagine with the help of
intelligence—is revealed by our individual conscious-
7iiess ^_ a ,nd He becomes a witness to the same. He
is beyond our mind and speech.
24. If you think, if the Great Soul is beyond
our speech and thoughts—then how can I understand
Him. You need not be afraid of that, because, once
our desires are destroyed, He reveals Himself.
25. Because He is Self luminous—so no proof
is required to prove His existence. You may take
counsel from your Guru, if you are doubtful about
His existence. . ‘
26. He who is unable to give up the world,
let him take refuge with intelligence and think pro¬
perly about the Antarbajkya objects.
‘CHAPTER XI. '
The Feeling of Pleasure derived from Yoga,
which is a Part and Parcel of the Heavenly
Pleasure.
1. He who knows about the pleasure, derived
after knowing the Great Soul, can free himself from
illusion, etc., and attain everlasting bliss after attain¬
ing Salvation. Now I am going to describe about
the pleasure derived from Yoga, which is a part and
parcel of the heavenly pleasure.
2. One who thinks about the Great Soul,' con¬
stantly, attains Him, one who constantly thinks
about the Self frees himself from this illusive world.
The Great Soul is the source of all pleasure. The
Sage enjoys everlasting bliss after knowing Him.
3. When the Sage succeeds in combining his
own Soul with the Great Soul, then he attains ever¬
lasting bliss, and is not afraid of anything, but ohe
who does not succeed in uniting his own Soul with
the Great Soul is afraid of everything.
4. Air, sun, fire, the powers of creation and
destruction are all doing t’heir respective works_
being guided and 'led by the Great Soul.
13
PAN OH AD ASHI.
<SL
6'. When once the Sage knows the Great Soul
as the source of all enjoyment, he can never then be
afraid of anything. These worldly thoughts cannot
then trouble him any more.
6. An intelligent man after giving up actions,
whether virtuous or sinful, constantly thinks about
his Soul. If he ever performs any actions, he does
them, thinking them as a part of Sejf.
7. Animal kingdom are much lower than the
Mankind. He who succeeds in knowing the Great
Soul cannot any longer be guided by desires. His
doubts vanish away and he becomes free irom every
action.
8. There is no other way than the above-
mentioned ways—to free one from the fear of death.
Because after knowing the Great Soul, the desires,
etc., vanish away, and he frees himself from further
incarnation, and sorrow.
9. After knowing the Great Soul, one enjoys
great pleasure in this life. The fruits of past or
present actions committed by, him cannot trouble
him any longer.
,10. After attaining the True Knowledge, one
becomes ftee from sorrow and enjoys pleasure. The
above-mentioned facts are mentioned in every Sastra.
11. This pleasure can be divided into three
parts, viz. : —(1) Brahmananda (pleasure derived after
knowing the Great Soul), (2) Bidyananda (pleasure
PANCHADASHI.
ed after attaining knowledge), and (3) Bisaya-
nanda (pleasure derived from the enjoyment of pro¬
perty, etc.). Now I am going describe about
Brakmananda (^fa^r).
12. Vrigue learnt from bis father Varum
about the five vestures which are ensheathing this
Soul. After knowing them he learnt about the Great
Soul.
13. Every object is created by the Great Soul,
who is the source of all enjoyment; they exist owing
to His existence and afterwards they are absorbed
by Him. There is no doubt that, He is the source of
all pleasure.
14. Before the creation of Duality which again
can be compared to Triputi, only the Great' Sou i*
existed. An object which is to be acquainted with,
to be cognized of and lastly to be acquired, may be
defined as Triputi (f^<$)). During destruction this
Triputi does not remain.
15. The Rational Vesture of the Soul can be
defined as one that knows everything. The Sensorial
Vesture can be defined as, one, who understands
sound, touch, etc. This Sensorial Vestute can also
be defined as Knowledge, which again is understood
by the Rational Vesture. All.,of them put together
can be defined as Triputi. Their existence before
the creation is an impossibility.
PANCHADASHI.
<8L
16; Then one can know about the Unity. As
one feels the existence of Unity during sleep, etc.,
likewise, before the creation the. only Great Soul
existed. ' - .
17. The only Great object is the source of
all pleasure. Every worldly object is a source of
sorrow. The great Sage Sanat Kumar advised in
the above way to Narada. e
18. Though the Sage Namda knew all Saslras,
yet, for want of the True Knowledge he had to suffer
much.
19. Before Narada knew the Fedas,. he suffered
from mental sorrow, sorrow derived from the elements
(such as Thunder, Earthquake, etc.), and from sorrow
derived and caused by men and lower animals (such
as, theft, oppression by King, etc.), even they re¬
mained in him, after he knew the Vedas. .In addition
to that he used to suffer from sorrow caused by the
rebulf of these men, who knew more than him, etc.
20&21. He went to Sanat Kumar and said,
‘ ‘ Oli Sage, I am suffering from great sorrow, save me
from it.” Sanat Kumar answered, “You can only
save yourself from, this sorrow by suppressing your
desires. I have already told you—that all wordly
objects are a source of sorrow, only the Great real
object is the source of pleasure.”
22. If you say, the worldly objects may not
be a source of pleasure-*but the gfeat object is not
PANCHADASHI.
<23
the source of pleasure. If any pleasure, existed
there, we would have felt it. If ‘you admit about
feeling this pleasure, then Triputi becomes a hinder-
anee to the Unity.
23. To that my answer is, I do not say that
there is any pleasure in this Unity. But I define
Him as the source of all pleasure. It does not re¬
quire any further proof, because, He is self-luminous.
24. I take your word of Unity as a proof about
the self-luminousness of the Great Soul. Because,
you have admitted that He is only one and there is
no pleasure in Him.
<§L
25. If you again say that I did not admit about
His Unity, then I ask you, can you explain who existed
before the creation of Duality ?
26. Before the creation of this Duality the Great;
Unity only existed. You may also ask, did anything
else exist besides Him ? Nothing existed besides
Him, because, there are uo other separate objects
existing besides the Duality. As Duality did not
exist then, so the existence of name, etc., also was an
impossibility, because, without objects no name can
exist. Therefore, you are bound to admit the exis¬
tence of the Great Unity only before the 1 creation of
Duality.*'
27, You may say, though logically you deduce
the existence of the Unity, yet I cannot feel Him,
to that my answer is, can, you say whether a logical
PANCHADASHI.
meiifc with an example or an illogical argu:
without an example, of the two, which do you believe ?
28. Again, if you admit an .illogical argument
without an example, as lbgical argument, then does
your- commonsense dictate you to say so ? Then of
course you are bound to admit the logical argument
with an example as the proper argument.
29. As sleeping state can be defined as the s f ate
of Unity for want of - the feeling "of Duality, likewise,
if you admit, the time of destruction, as Unity for
want of Duality, then what do you understand about
Unity during sleep ?
30. If you cite the sleeping state of another
man, then I ask you, when you cannot define your
own sleeping state, how can you understand about
the sleeping state of another man ?
31. If you again say, as I become passive during
my sleeping state, so another man must be the
same during his sleeping state, so looking at the
outward signs if you come to the conclusion that this
must be the sleeping state of this man, therefore, you
aditiit the sleeping state as self-luminous. So you
must admit that sieep is self-luminous in you also.
32. That which has no motion, etc., dlso that
which cannot be compared to any object, yet one
feels its existence, this state can be defined as self-
luminous.
PANCHADASIII
^7 33. If you again say, let the state of sleep he
self-luminous, and the state of Unity, but what
pleasure does one derive from it ? Then listen to me!
At that time the sorrow does not exist, therefore, you
are bound to admit it as a stage of pleasure. Do not
confound sleep with the dreaming state.
34. At that time the blind is not conscious of
nis blindness. A valetudinarian does not think
himself to be a diseased person. Everybody is
bound to enjoy in the above-mentioned way during
sleep. The Srutti also upholds the abovementioned
facts so,‘ the sleeping state must be defined as the
state of pleasure.
35. If you again say, the want of sorrow, can¬
not be defined as a state of pleasure. As a piece of
stone which has no sorrow, can you define it, as one
constantly enjoying pleasure ?
36. To that my answer is, the abovementioned
example is no example at all. By looking at
the face of a man, one can understand whether he
is enjoying or suffering. As, a stone is devoid of
life, it cannot cither suffer or enjoy. Here you
make a muddle between the inanimate and animate
objects,
37. One does not require something to point
out to him that he is stiffering or enjoying. One
naturally understands about it.
PANCHADASHL
<SL
• One can feel about the want of sorro’
luring sleep. Therefore, one is bound to admit that
state, as a state of pleasure.
39. If this sleeping Estate was .not a state of
pleasure, then why is everybody so anxious to make
the bed comfortable.
40. If you say, a good bed is required tor the
comfort, then, the valetudinarians require a com¬
fortable bed, but we see every one is anxious to have
a comfortable bed. Therefore, it must be admitted,
that this is a state of pleasure.
41. If you again say, as bed, etc., add more plea¬
sure during sleep, therefore, it must be an earthly
pleasure, so it is illusive and false.
42. To that my answer is, that pleasure derived
from comfortable beds before sleep, is an earthly
pleasure, so it is false. The pleasure during sleep
is not derived from bed, at that time our intelligence
becomes passive, so it becomes free from every¬
thing, therefore, this pleasure is not a worldly one.
43. Being busy during awakened state, one
feels happy to lie upon a comfortable bed, before
sleep, one feels the bodily pleasure by lying upon a
comfortable ‘bed.
44. Then during sleep, the pleasure is "reflected
on the passive intelligence. As, Triputi even does
not vanish away, then no J one even feels tired after
enjoying this pleasure.
PANCHADASHI.
45. During that time, to shake off the rerni
;ss, the Self, i.e., Soul advances towards the Great.
Soul, and enjoys the Heavenly pleasure.
46, 47 & 48. As a bird, let loose, after being tied
with a piece of string, after flying some time is obliged
to come back to his master for the purpose of enjoy¬
ing rest, likewise, a man, after many incarnations
and doing many bad and good wf?rks, etc., at last
attains Salvation, and is absorbed by the Great Soul.
The Srutti has described about the pleasure one en¬
joys during sleep. There are many examples cited
by the said Srutti.
49. As, a bird during evening rushes towards
its nest, likewise, our Soul rushes towards the Great
Soul during sleep and enjoys Heavenly pleasure
50. As while taking mother’s milk a boy for¬
gets everything and enjoys.
51. Or a Brahmin becomes happy after knowing
all the Sastras so a man becomes happy during sleep.
52. Or as an Emperor after conquering enjoys
all pleasure and happiness imaginable, likewise, a
man enjoys during sleep.
53. We have compared the pleasure which one
derives during sleep with the abovementioned three
examples. Because Abibaki Bibaki
and Atibibaki (<3jf% all enjoy pleasure. Those
who are guided’ by desires are always unhappy.
PANCHADASHt
^^S4. |iike the abovementioned little boy,
that time, i.e., during sleep, we enjoy. As, a man
Who is addicted 4 to women, forgets everything
during the sexual intercourse, likewise, we also
forget everything during that time.
55. As, we can define anything outside a house,
as an external object,"and anything inside a house
as an internal object, likewise, we can define every¬
thing as an external object dujing the awakened
state and everything as an internal object during
the sleeping state.
56. During sleep, the Belt becomesabsorbed
by the Great Soul, then at that; time if no longer
becomes troubled by the worldly thoughts, it can¬
not distinguish then between a father arid an enemy.
It becomes completely free from this world.
57. Our senses of, i; my son, my father, my pro¬
perty,” etc., are the causes of our sorrow, when we
can free ourselves from the abovementioned thoughts
we can also then free ourselves from sorrow.
58. During sleep all our organs become passive.
At that time Self, which is guided by the phenomenal
emanation, having an excess of ignorance becomes
a source of pleasure. The Vedas uphold the above-
mentioned facts.
59. The abovementioned facts can be felt- by
even ordinary men. As soon as one gets up from s ieep,
he thinks that <C I was keeping, I did not know
PANCHADASHI.
Therefore
the existence of anything at that time,
in the aboveinentioned knowledge pleasure and,
illusion are existing at the same,time.
60. One ‘cannot remember an object unless
once he felt its existence. So, at that time one is
bound to admit about the feeling of pleasure, because,
this pleasure is self-luminous, and a source of enjoy¬
ment. Its existence at that time 1 not an impossi¬
bility. ,J
61. The Bajsaniya Vpanisad
says, that the Great Soul is the source of all pleasure,
therefore; He is self-luminous and an object of
enjoyment. Nothing can be compared to Him.
62. Our ignorance about Him is existing in
connection with the Sensorial and the Raomdal
Vestures; their passive state can be defined as sleep,
again they are also known as the illusion during
the dreaming state.
63. As melted clarified butter becomes again
condensed after it is taken away from fire, likewise,
the aboveinentioned vestures and ignorance becomes
passive during sleep and active during the awakened
state, and again when they become passive they are
known' as the Beatitude.
64. The intelligence <also becomes dissolved
into the abovementi oned vestures and ignorance
during that state becomes a part of the Beatitude.
PANCHADASHI.
<SL
it that time the abovementioned Beati¬
tude combining itself with consciousness enjoys
Heavenly bliss.
66. At that time, the illusion, becomes very
insignificant, the intelligence becomes less active
than the awakened state. The Sages well versed in
the Vedanta uphold the above-mentioned o’pmion.
67. The Mqnduhja and the Tapaniya Vpani-
sads (stt^'J \q also say about the en¬
joyment of this Beatitude.
68. Their combination during sleep mav be
defined as Pragyanghoncs The above-
mentioned Beatitude enjoys with the illusive sense
existing in connection with consciousness.
» 69 - During awakened state it combines itself
with the Rational Vesture of the Soul, again during
sleep they combine with the Soul, exactly in- the same
way like the powder of rice made after crushing
many grains of rice together.
70. Our senses, known as Pray yon, become
passive during sleep—like an inanimate object.
71. This passive Pragyan consciousness can
be defined as the consciousness which knows every-
thing. The logicians define it as one free from sor¬
row, because there is no chance of its ever suffering
from sorrow.
72. During sleep our‘desires reflected on the
consciousness become the cause of our enjoyment;
imSTffy
PANCHADASHJ
agaah iu awakened state the Self forgets .everything
and becomes addicted to this world.
73. Owing to the actions of the former life, one
forgets everything. The Saslras also say in the
abovementioned way.
74. Even after forgetting about it, one still
feels a little of that pleasure. One can feel it, if one
drives away the worldly thoughts for some time and
remains quiet.
75. During the awakeiied state, one forgets
all about it and becomes busy with this world.
7(5. "Everybody feels that, during sleep he en¬
joys and during the awakened state he becomes addic¬
ted to this world. Before sleep lying in a comfort¬
able bed, and remaining in the said bed quietly some¬
times after sleep, could not be done by anybody un¬
less there was great pleasure in it.
77. Jt has been said in the above Sloka, that, one
enjoys pleasure lying in bed after sleep, then you may
ask, that a lazy man can constantly enjoy pleasure
by lying in bed. He need not go to a Guru or read
the Sastras.
78. To that my answer is, if they have attained
the True Knowledge, then let them be "gratified, but
nobody can attain it without being advised by a
Guru.
79. Now I learn about the Great Soul from
you, then why* don’t I become gratified, if you ask in
PANCHADASHI.
(§L
man who
wa,s proud of his learning.
80 . Once upon a time a man promised that I
will give many property, etc., to a man who is well
versed in the four Vedas. Another man was present
there, and he immediately said, give me the money
because I have just now learnt about the existence
of the four Vedqs, from you, now the question is,
ought he to get the money ?
81 . If you say, that he knows only about the
existence of the four Vedas but actually he does not
know anything about the Vedas so he ought not to
get money. Likewise, you know only about the
existence of the Great Soul, but you do not know
Him, then how can you be gratified ?
82 . If you again say, that as the Vedas are
a finite object so its knowing is possible. But as
the Great Soul is an infinite object, therefore
knowing Him, is an impossibility.
83 . To that my answer is this, you say you
know the Great Soul, I ask you do you know about
His existence, or read about His existence ? If you
say I'have read about His existence, then you ought
to understand about it.
84 . Also if you know the meaning of it accord¬
ing to grammar, then ypu ought to try to feel about
His presence. Therefore, to know Him the help of
a Guru is required.
ove way then listen to me, about a
rntsr^
PAN CHADASHI.
Pleasure derived without any worldly
defined as the heavenly pleasure.
8G. Pleasure derived after attaining any worldly
benefit, may be defined as Bisayananda.
87 & 88. Except, Bisayananda , Basanananda,
and Brahmananda there are no other kinds of plea¬
sure. Bisayanananda and Basanananda are derived
from the selfriuminous— Brahmananda. Therefore,
the abovementioned two pleasures can be defined as a
part and parcel of Brahmananda.
89. Now J. have finished describing about the
enjoyment of Brahmananda during sleep.
90. The Brahmananda of sleeping state converts
itself during awakened and dreaming state into the
Rational Vesture of the Soul. The same pleasure,
only owing to the change of state, are tdhned by
different .names.
91. During the awakened state, the eyes, dur¬
ing the dreaming state, the throat, and during sleep
our mind becomes the seat of this pleasure. With
our eyes we can see every object, because, our
consciousness is existing everywhere.
92. As, in melted iron, heat and iron exist to¬
gether, likewise, this consciousness with connection
of this Gross body behaves like “ Self.’"'
93. Everyone is guided by the following three
states of the Self, viz., state of indifference, state of
happiness and" state, of sorrow. Among the above-
MINISr#
FAN CHAD A SHI,
&
of sorrow
The state of
Sectioned, three states, the states
pleasure are imagined by the “ Self,
indifference is natural to the “ Self.”
94. The abovementioned sorrow and pleasure
are felt by our mind owing to the enjoyment of out¬
ward material object; between sorrow and plea¬
sure, sometimes the indifference appears.
95. “I am no more troubled,by thoughts, I
am very happy, ” etc.; the aboye thoughts can be
defined as a proof of indifference of the Self.
96. The thought of ‘ * Mine ” always reveals
itself in connection with Basancmanda. It cannot
reveal itself.
97. As in a pot full of water, the outside walls
of the same are cold, but actually it is not water,
and it" is free from water—so this coldness of its
outer walls can be attributed to water, not to the
walls of the pot.
98. Likewise, when one forgets about his own
desires, then, only one can feel the existence of
pleasure. The sages describe in the above way,
99; When one succeeds in forgetting about the
existence of the Self, then, our intelligence becomes
very minuteyi.e., passive; we cannot define that state
as sleep, because, then our thoughts do not disappear,
so we cannot forget about, this Gross body.
100. When we forget about the existence of
Duality, though then we. are not sleeping, the
PANCHADASHI
pleasure felt at that time is known as Brahnananda.
Sreekrishna said in the abovementioned way to
Arjuna, and the famous Bhagabat Gita mentions
about it.
101 & 102. First of all, try and drive away the
worldly thoughts, then, constantly think about your
own Soul, do not think about anything else. At that
time the unsteady mind may trouble you, but you
must bring it under: control anyhow.
103. At that time, the sages become free from
everything and enjoy heavenly bliss.
104 & 105. By the constant practice of the
Yoga, our thoughts become free from this world.
At that time, our Soul enjoys very much, also we
succeed in knowing the Great Soul then, and we can
never be disturbed by anything.
j||H 106 & 107. After feeling His existence once,
nothing seems so enjoyable as that. During then,
no amount of sorrow can trouble us. That state
can be defined as the state of the True Knowledge.
108. The abovementioned sage enjoys heavenly
bliss after knowing the Great Soul.
109. As, by taking away water drop by drop
from a tank, one succeeds in making it completely
dry, likewise, it is not impossible to drive away the
worldly thoughts from our mind by practice.
110. Th e"Bhagabat Gita, and other religious
codes, uphold the abpvementioned facts.
14
panchadashi.
<SL
111. As after burning up the fuel the fire gets
extinguished by itself, likewise, by practice our mind
becomes passive.
112. A mind thus made passive becomes
free from illusion, etc., after attaining the True
Knowledge.
113. In fact, our mind is the cause of the exist¬
ence of this world, so it is always better to make
it passive anyhow. Because, as we are guided by
our mind, and we derive the fruit of our actions—
according to the actions, therefore, when a passive
mind cannot lead us to the performance of tin action—
so we do not get any fruit of the action, which makes
us incarnate constantly.
11,4. When the mind becomes passive then per¬
formance of actions, whether bad or virtuous, cannot
be performed. After that, being freed from actions,
the sage enjoys heavenly bliss-.
115. As, the Self becomes addicted to the world¬
ly affairs, likewise, if it becomes addicted to the Great
Soul, even for a minute, then, it cannot love this
world any more.
116. This mind of ours can be divided into two
parts, viz., pure and impure, when our mind is guided
by desires, then we can define it as impure. When it
is not guided by anything, then we can define it as
pure. Succession of thoughts can be defined as mind.
PANCHADASHI.
2
§J-i ... r
Therefore, this mind is the cause of
Salvation and addiction to this world. When this
mind is addicted to the world, we can define it then,
as Addicted to* the world; When it is not addicted
to the world, then we can define it, as leading to
Salvation.
118. When this mind, becomes passive, then
the pleasure it feels cannot be described. No one
can understand this great pleasure unless one feels
it.
119. Though this state is not permanent, yet,
by force of habit it can be prolonged. This pleasure
can be defined as the heavenly pleasure.
120. Therefore, the sage who once enjoyed
this pleasure, cannot forget about it. He hlways
believes in it.
121 & 122. A sage never likes the pleasure
derived from the worldly affairs; he is always anxious
to enjoy the heavenly pleasure, like the woman who
has once enjoyed herself with a paramour,—though
busy with her household, yet cannot forget him even
for a moment.
123. Though a sage may be obliged’to perform
outward worldly works, yet, like the woman enjoy¬
ing with her paramour, always thinks abput the
falsity of this world and constantly thinks of the
Great Soul. • »
PANCHADASHI
‘ jLiiOugli a man is constantly disturbed
desires, yet, to enjoy the heavenly pleasure,
suppresses those desires with great trouble, and
always thinks of the Great? Soul, can only be defined
as a wise man.
125. As, a man carrying a weight on his bead,
rests, after putting clown the load, likewise, a sage
rests after driving away the worldly-thoughts.
126. As, the wise man enjoys pleasure after
driving away the worldly thoughts, likewise, he
enjoys pleasure even at the time of great sorrow.
127. As, when a man willing to attain Heaven,
after burning himself, cannot like anything but
burning, though it is extremely painful to this
Gross body, likewise, the sages do not like this false
world.
128. The sage gradually becomes addicted
to this pleasure ; he does not care to know anything
else.
129. As, a crow can see everything with its
eyes and is guided by them, likewise, a sage who has
once become addicted to the heavenly pleasure,
cannot care for this world any more..
130. The sage after enjoying the heavenly and
the worldly pleasures, knows the difference between
them, exactly like a man well versed in the different
Sastras knows the difference from one another.
PANCHADASHI.
31. The sages never become agitated during
sorrow, nor become addicted to this world. Be.
cause he knows, that a man half- merged into water
feels the cold from water and heat from the Sun.
132. The sage feels the heavenly pleasure, .either
in awakened or in sleeping states.
133. A man is guided by illusion till Salvation,
so sometimes even a sage feels sad.
134. In this chapter I have described the plea¬
sure felt by a Yogi, therefore, I have defined this
chapter as feeling the enjoyment from Yoga while
enjoying the heavenly pleasure.
CHAPTER XII. •
Enjoyment of Pleasure, derived after knowing
one’s own Soul, which is a part and parcel
of the Heavenly pleasure. . ’ .
1. When the sages, after enjoying iBrahma-
nanda and Basananmi'da enjoy Nijananda quite
distinct from the abovementioned two pleasures,
then, I must describe what the ignorant men ought
to do.
2. The ignorant men, owing to their actions
incarnate hundreds of times, so, they are obliged to
die hundreds of times, then what is the good of their
trying to attain Salvation.
3. If you say, we are sages, so we seek after
Salvation, then tell me ought the ignorant men try
to attain Salvation or not ?
4. If you say, that the ignorant men never
care to attain Salvation, then please tell, whether
are we to advise them to pray or perform religious
ceremonies ? Also, if they voluntarily come forward
and ask about the Heavenly pleasure—ought we to
tell them about it ?
5. Yajnavalka spoke to his wife Moilraic in
the following way - •
PANCHADASHI.
Oh, Moitraie a woman does not* wish for a
husband, for the pleasure of the husband, she
wishes for a husband for her own^pleasure.”
6. Husband or wife, son dr property, etc., are
all wished, for the pleasure of “ Self ” only.
7. A wife likes a husband when she is guided
by desires, but she can never like him during illness
or any other trouble, rather at that time she feels
annoyed with him,.
8. Therefore, the love of a wife for her husband
is not for him, .but is for the Self only, also sometimes
they love"each other being simultaneously guided by
desires.
9. When a father kisses his child, though the
child might be crying b?ing pricked by his beard,
yet, he does not desist from kissing, it must be a tor¬
ture to the child, therefore, we can easily perceive
that he kisses the child for the pleasure of Self only.
10. Money can do no good, but one hordes it
up for the benefit of the Self only.
11. A horse does not like to carry a load on
his back, yet men make it carry the load, therefore,
its carrying the load is for the pleasure of its owner,
it cannot be for the horse’s pleasure. 9
12. A Brahmin thinks ‘ * I am a good Brahmin, ’ ’
and becomes pleased, therefore, this pleasure can be
attributed to Self, it cannot be attributed to this
Gross body. . .
i WtSTfiy
PAN CHAD AS HI.
£ 13. The feeling of “I am a Khastriya —i am
a King, ” etc., can be attributed to Self. In the
above manner many examples can be cited.
14. “I want Salvation I like to go to Heaven,”
etc.; the abovementioned feelings can be defined as,
for the improvement of the Self only, it is for the
benefit of the Self, it can do no good to others
except Self. .
15. One prays to God for the benefit of Self
only their prayer does no good to God, but it does
good to them only.
16. A Brahmin reads the Vedas, not for the
benefit of the Vedas J?ut for the benefit of Self.
17. Again people till the earth, etc., for the
purpose of growing corn, to appease hunger, etc.,
therefore, it is also for the benefit of the Gross body,
it can be attributed to Self, because the Gross body
cannot exist without food and again Self cannot exist
without the Gross body.
18. A man wishes for property, servants, etc.,
for the benefit of the Self only, not for their good.
19. I have cited many examples, always think
about. the abovementioned examples carefully.
29. In' the abovementioned Slokas r it has been
ascertained, that the delight a man. takes in his wife
can be defined, as' the .delight of love, the delight in
religious ceremonies is the delight of reverence, the
delight in a Gum is the -delight of devotion, and
P AN CHAD AS 1X1.
<5L
the delight we take in things, in expectation, can be
defined as the delight of expectation or wish. The
delight we take in the “ Self ” is, beyond the above-
mentioned four kinds of-delights.
21. The delight we take in Self, which is beyond
the abovementioned four delights, can be defined as.
delightnf Self, existing in connection with entity,
its existence > is not caused by either any cause or
wish. Because, either in sorrow or in pleasure, the
delight of the Self never ceases to exist.
22. As, food and drink are required for the
existence *of this Gross body, likewise, there is nothing
to attribute to the Soul. Because, it is neither enjoy¬
ing nor being enjoyed. If you define the Soul, as,
enjoyer and enjoyed, then it becomes illogical.
23. The delight one takes in property can be
defined, as, illusive delight, and the delight one takes
in his own Soul, can be defined as the Real delight.
Worldly delight cannot last, but this delight lasts
everlastingly. There is no deviation from the above-
mentioned facts.
24. Because, the delight of property is felt
for an external object, but the delight taken'in the
Soul is the internal delight—so, this delight- is ever-
25. Though the Soul i% an object of everlasting
delight/yet sometimes one becomes annoyed with it,
then, if you say this delight taken in the Soul is not
PANCHAPASHI.
<s£
verlasting. -Then listen'to me, no one can ever be
annoyed with the Soul, because He Himself disregards
everything. Therefore, disregarding Him is an im¬
possibility. * »,
26. Though one may commit suicide during
temporary insanity, yet disregard to the Soul is an
impossibility. This is an example of the disregard
of the Gross body. Because no one can be annoyed
with an object which disregar4,s everything, one
gets annoyed with an Object which has a connection
with him—therefore, one commits suicide of this phy¬
sical body not of the Soul.
27. For the enjoyment of the Self only, we love
all objects. The Soul is dearest to us. A son is
dearer to the Self than a friend.
28. " Everyone prays that he may never die,
therefore, we can define that our love oi the Soul is
most supreme.
29. I have already described that our Soul
is dearest of all. An ignorant man’s love for the Soul
can be defined as vested on son, etc., i.e., in old age
his son will maintain him, so that he shall not have
to suffer any sorrow.
30. For the abovementioned reasons, the Uj>-
anisad has described, that a son, is produced
from the Soul.
31. Because, one can" depute his own son to
perform the religious ceremonies for* him. There-
'UlST/fy
01
PANCIl'ADASHI. 21
e son can be defined as produced from the Soul
father and also representing his Soul. With
the help of the virtuous actions, a son performs for
his father, the father goes to Heaven.
32. Only a man having a son attains good re¬
sults after death. A man without a son does not
attain it. Therefore, the sages of yore have said
that a man possessing a virtuous son attains beneficial
results after, death..
33. A man having a son, enjoys wealth, etc-.,
in this life; a man having no son can never enjoy
wealth, etd, rather it becomes a source of trouble.
34. Therefore, a man while dying, must tell his
son, that you are the Great Soul, because your Soul
is a part and parcel of the Great Soul. A son has been
described by the Saslras as the nearest of all. A
father oug'ht to think his son superior to him.
35. After the death of the father, the son lives
with the help of money, property, etc., left by him.
Also the father during his lifetime tried his best to
leave behind him as much money, property, etc.,
as he could for the enjoyment of his son. Therefore,
the love for a son is greater than the love for any
other objecte.
36. The ignorant man says, that, the love for
a son is greater than the >Soul, but it is ah impos¬
sibility. No love can be greater than the love of the
u\msr/fy
PAHOHABASHI,
(1) The secondary Soul; (2) the false Soul; and
(3) the chief Soul.
37. As, in the sentence ‘ ‘ Dcvdatta Lion’
only to distinguish between Devdalta and Lion, Lion
is used in the secondary way, likewise, our definition
and attribution of Soul to a son cart be defined as
the secondary Soul,
38. When we mistake a tree for a man, and as
a tree and a man arc quite distinct from ojie another,
so a tree cannot be a man. Likewise, when we mis¬
take the five vestures which are ensheathing this Soul
for Soul, this can be defined as the false Soul.
39. Again, this unrivalled individual conscious¬
ness, which is free from everything, which is dearer
than all and existing within us, can be defined as '
the chief Soul.
40, 41 & 42. Among the things of daily
use whatever is of the greatest necessity to one,
can be defined as chief and the objects besides
that, can be defined as secondary. A son who
has to protect his late father’s property, can
be defined, as, chief, in a case like this, we
cannot define the son either false or secondary.
If one says that Agni is reading the Vedas, here
Agni cannot mean fire—^because, reading of the
PANCHADASHI.
bv fire is an impossibility—so here Agn
J
must mean a Brahmin.
Sl
43. A son cannot be either, chief or false to a
thin father who wants t© be stdut. A man cannot
ask his son to eat for him for the purpose of
making his physical body stout—so here we cannot
define a son to be the chief.
■ 44. I want to attain heaven”—in the above-
mentioned thought, we can define the Self as chief,
because after renouncing the pleasures of this physical
body one becomes addicted to the Yoga.
45. In the thought of “I am addicted to thi3
world I want to be free ’’—here the consciousness
may be defined as chief, because, at that time one
knows everything from the Guru or the Sastrds y
then he can have no more obligation to anyone.
46. As, a Brahmin can only perform the Bri-
haspattisabah yagna ^ ^5§). A Kshatriya
can only perform the Rajasuya yagna (<i®)
and a Vaisya the Vaisyastom yagna (¥55) like¬
wise, according to circumstances the Soul may be
■defined, as chief, secondary and false.
47. In our daily life, whatever objects -become
most essential to us, become a source of great delight.
To secondary objects, one does not become so much
addicted* therefore, the delight must be less. One
takes no delight in an object which is useless to him.
PANCHADASHI.
l'^ / 48. Here, liar () means, an object of
dain and an object of fear. Straw, etc., may be defined
as an object of di^dainment. Tiger, etc., can be de- ,
fined as an object of fear, likewise* according to
circumstances an object becomes chief, secondary,
false and disdainful.
49. No rule can be laid for the abovementioned
four states of an object. Only according to circum¬
stances, an object assumes any one of the .abovemen¬
tioned four states.
50. When a tiger suddenly appears before
a man, then, it can be defined as an object of fear.
When it goes away, it can be defined as an object of
disdain, and the same tiger if anyone brings it up
from infancy becomes an object of pleasure. There¬
fore, an object of fear becomes an object of pleasure. . j
51. Though any rule cannot be laid down
for the abovementioned objects, yet, with the help of
Metonymy, their contrariness, favourableness and
want of the abovementioned two qualities, are
determined.
52. Therefore, our Soul is the dearest of all;
wife, son, etc., are dear, and other objects besides
them are either disdainful or fearful. Yagnavalka ^
upholds the abovementioned facts.
53.. The Snittis say* that, the Self, i.e., the Soul,
is dearer than son, property, etc. Our Soul is existing
within us, it is the dearest of all.* ,
PANCHADASBI.
2 !
■
4. The Srulti and the logicians define our
individual consciousness as the Soul, separating the
Soul, from the five vestures which are ensheathing
it can be defined as Bibachona ().
55. Sleep, dream, and awakenment are. pro¬
duced from the great self-luminous individual con¬
sciousness. He is the source of all pleasure.
56. From the Pran down to property, every
one is more dear in succession to the Soul according
to their connection with the same. Everyone can
feel the abovementioned facts.
37. Son is dearer than property, the physical
body is dearer than son, organs of senses are dearer
than the physical body, Pran is dearer than the or¬
gans of senses, and lastly our Soul is dearer than the
Pran.
58. After knowing the abovementioned facts—
the wise man reads the Sruttis, etc., to make this
knowledge permanent. It has been ascertained that
the Soul is the dearest of all.
59. The sages say, that our individual conscious¬
ness is dearer than other objects to the Great Soul.
But the ignorant man, thinks, for the sake of enjoy¬
ment that wife, son, etc., are dearest of all.
60. One who thinks that other objects are
dearer than the Soul, if that man be your pupil—
then explain han, till he understands it thoroughly.
VS
wtsr#
PANCHADASHI.
ajifer if he be your contemporary then show con¬
tempt towards him alid tell him, “ Y ou will have to
repent for the object which you say is dearer to you
than the Soul.” If* you can explain, to your pupil
properly, then he will come to his senses.
61 to 65. One must repent, if he takes pleasure
in the external objects, viz., if children are not bbrn
to a husband and his wife, then they bfecdrne con¬
stantly sad. If again, children are born to them,
the child might die by abortion/ During the birth
of the child the mother suffers a great deal. The
said child might die in infancy owing to diseases
peculiar to children, if he lives he may become dumb
or he may not be addicted to education, after the cere-
monv of the sacred thread, or, he may become a
man of learning, yet, the parents may have to suffer
during his marriage, again that son may be. addicted
to other women, or that son may have a big family
of children, which may be a great source of trouble
to the parents, in case they are poor. If that son be
the only son of rich parents, then the parents are
constantly afraid of his death, etc., etc.; one ought
to think in the abovemen tinned way and try to
know the Great Soul, after knowing Him, he may
enjoy everlasting bliss.
66. Sages say, that, he who being addicted
to the world does not think about the Great Soul,
has to incarnate many hundreds, of tirhes.
PANCHADASHI
2 !
<SL
Sages after knowing the Great Squl become
like Him. Therefore, whatever they say, is bound
to happen.
68. He who, after knowing the individual
consciousness as the Soul, constantly thinks of the
same, attains Salvation.
69. -The Great Soul is the source of all delight;
the more one lqves Him, the more happy he becomes.
Every code of religion upholds the above facts.
70 & 71. If the conscious Soul be the source of
pleasure, then let every conscious object be a source
of pleasure^ if you think in the abovementioned way
then you are mistaken, because, as a lighted lamp,
which produces heat and lights up the whole place,
its light reveals every object, but its heat is not felt
in every part of the room, likewise, consciousness
is existing, in connection with the intelligence, but
the pleasure is not existing in connection with any¬
thing whatsoever.
72. As, an object, though the source of smell,
touch, appearance, etc., yet we must understand
about it with the help of different organs, likewise,
between consciousness and pleasure—the conscious¬
ness is felt by our intelligence.
73. If you say, as smell, etc., are different ob¬
jects, so they are felt by our different organs, but, the
consciousness and pleasure are not like that, there¬
fore, they cannot be felt; .to that my answer is, you
15
PANCHADASHI.
muddle of them, can you define the indivi
consciousness ?
74. If you say, that they, i.e., the conscious¬
ness and pleasure, cannot -be distinguished from one
another, then you are bound to admit that there is
no distinction between the smell of a flower and
flower itself. If you then admit, that there is a dis¬
tinction between the flower and smell, then you are
bound to admit the. distinction between consciousness
and pleasure.
75. In the sense, which exists in connection
with entity, consciousness and pleasure unite-—be¬
cause, that sense is very pure. Again the sense winch
exists in connection with the strand of activity, being
not so pure reveals the consciousness, but it reveals
very little pleasure.
76. Like the sour tamarind, when mixed with
salt has little sourness left to it.
77. If you think, though I may know the Great
Soul, yet how can I attain Salvation, without the
practice of Yoga ? Then listen to me.
76. The A jjaraksha jmn attained by the help
of Yoga, can also be attained by the worship of an
idol. Therefore, there is no difference between the
Yoga and the worship of an idol.
An example of the abovementioned facts
79. The practice of the Yoga and the thoughi
about the Soul produce the same result. The above-
mtsT^
PANCHADASHI.
22
opinion is upheld by the Bhagabat Gita
m the fifth. Sloka of the fifth chapter.
80. Some are unable to practise the Ydga,
and some are unable to-attain’knowledge, so each
ought to follow according to his individual capacities.
81. When the Yoga and knowledge produce the
same result, then why are you so fond of the practice
of this tedious Yoga. A Yogi as well as one who has
attained knowledge can suppress their desires equally.
82. He who is not addicted to property, and
who knows this Soul to be dearest of all, can he be
again guided by desires ? He sees everyone equally.
83. Desires are equally strong in a Yogi and
m the man who has attained knowledge. If you say
I cannot define a man as Yogi who is troubled by
desires, then I can attribute the same to a man who
has attained knowledge.
84. This Duality is existing in the same way
in both of them. If you say, during Samadhi, i.e.,
complete abstraction of mind, a Yogi forgets the
Duality, I also say that a man who has attained the
True Knowledge forgets the Duality.
85. I have already described about it, in the
last chapter^ so I need not enumerate them here.
8b & 87. If you define that a Yogi enjoys
Heavenly pleasure forgetting about the Duality, then I
have nothing more to say. For the ignorant men
I have written this chapter.
<SL
CfaAPTEB XIII. ’.
The heeling of pleasure after knowing the
Great Unity, which is a part and parcel
OF THE HEAVENLY PLEASURE* * «•’
1 The pleasure derived from the • Yoga can
be defined as a part and parcel of the pleasure derived
after knowing about the Soul. Therefore, there is
no chance of muddling them up. If you think,
that how can the Unity of the Great Soul be possible
when there is the Duality ? Then listen to me.
2 The Toittariya Srutti (frrsfls aPl s) says
that from the space to the Gross body, every object
is unreal. Pleasure is the only Beal object, therefore,
this pleasure is the Great Soul, as the Duality is an
impossibility to pleasure, so the attribution .« the
Duality to the Great Soul is an impossibility.
3 The whole of this universe is produced from
pleasure, it exists owing to the existence of pleasures
Aeain it is absorbed by pleasure. Therefore, the
separation of this world from pleasure is an impos¬
sibility. Again if you say, a potter makes a pot,
but he is quite distinct from the pot.
4 . To that my answer is, the way a potter makes
a pot, is not exactly the same hs the way in wine i
mtSTffy,
PANCHADASHI.
the'world is produced from pleasure. The potter is
the cause of the existence of a pot, whereas
pleasure is not the cause of the existence of this
world. Pleasure is the "chief component, in connec¬
tion of which this world is existing, it is inseparable
from the world, exactly, like earth to a pot.
5. •Though the potter creates a pot, yet he is
not the cause of the existence and destruction of
the same, only earth is the c^iuse of the existence and
destruction of a pot, likewise, pleasure is the cause of
the existence - and destruction of this world. The
Sruttis uphold the abovementioned facts.
6 . The cause of the existence may be divided
into three parts: — viz., (1) Bibarta Upadan
% c TtWt?0 ; (2) Parinami Upadan (<Tf 3 e ftfh ; and
lastly (3) Arambhak Upadan Amen,?
the abovementioned three causes of existence the
last mentioned two causes can be attributed to the
Great Soul.
7 . The followers of Arambhabad believe the
production and the existence of one from another,
viz .:—A cloth is produced from cotton and existing
for the existence of cotton. They say, that cloth is
a separate object from cotton.
8 . The conversion, of the shape of one object
into another shape, though the object remains the
same, may be defined ’ as Parinam. Curd is the
PANCHADASHI.
P.anuam of milk, ornament
Gold, etc.
<SL
is the Parimrn of
9. Though the object remains the same, yet
the attribution of another object to it owing to illu¬
sion, may be defined as Bibarta, viz. :—mistaking
a rope for a snake. The abovementioned example
of Bibarta is only possible in the material .objects.
Our imagination of Ram’s bow and attributing it,
the different colours of the Sun’s- rays produced in
connection with cloud, in the space, is also an
example of Bibarta, where the object has no form
whatsoever.
10 . Therefore, the Great Soul can be defined,
as the Bibarta cause of the existence of this world.
The phenomenal emanation makes us imagine Him
in a different way than actually what He is.
11 . lswar and the phenomenal emanation have
no difference between them. Hardness is not dis¬
tinct from stone, and hardness and the hard object
has no distinction between them, if you say hardness
and the hard object are distinct from one another,
then let me ask you—is it possible to analyse between
them ?
12. Energy of an object is known by its actions,
when there is the object, yet, it is not performing its
action, then we can define that state as the state of
hinderance. If blazing fire owing to some reason,
PANCHAD AS HI.
state of
a objects to ash, then, we must define
fire as a state of hiuderance.
13. The Great I mar existing in coun^tiou
with his qualities of strand df activity, entity and
ignorance. The sages only know the abovcmentiou-
ed facts. Action, knowledge and energy, etc., can
be attributed to this Iswar.
14. The Great sage Vasistha explained in the
abovementioned way to Ramchandra, “ Oh Ram,,
The Iswar can be defined as the Bibarta cause of the
existence of this world. By whatever power of His,
He is guided, He manifests Himself accordingly.”
Vasistha addresses the following to Ram :—
15 & 16. “Oh Ram , we can feel in our Gross
body the existence of the Great Soul. Air has the
power of locomotion, stone is hard, water is liquid,
tire burns, etc., by the actionB of the abovemen¬
tioned objects, we prove the existence of the Great
Soul.”
17. As, in an egg, a big snake remains in the
embryo form,—in a seed a big tree is in embryo
state, likewise in the original state this Great world
remained in a contracted form in connection with
the Great Soul.
18. As, a big tree springs up from a small seed
likewise, energy springs up from an object.
Vasistha addresses the following to Rama :—
misr^y
PANCHADASHI.
<SL
19. “ Oh Ram, when this Great Soul is guided
by the phenomenal emanation, then, He is known
as il fana (sr).
20. ‘ * First, the-Mawa is produced in the above-
mentioned way. Then it imagines either the addic¬
tion to this world or salvation, after that it imagines
all the fourteen different worlds. As the following
fable is untrue, so this world is unreal.
“ The Commencement op the fable.”
21. “Once upon a time, three very beauciful
princes lived.
22. “Among them two were not born, and
another was not even conceived by his mother.
They used to live in a beautiful palace.
23; * * Once the princes while walking saw
a few beautiful fruit trees, full of fruit hanging in
space. They became pleased after finding the said
trees.
24. “ The princes used to live very happily
in their home, and they are yet living there.”
25. “A boy believes the abovementioned
fable of his nurse. And he becomes convinced of
the same.
26. “ Therefore, Oh Ram, think of the unreality
of this world as you think of the impossibility of
the abovementioned fable.”®
PANCHABAtOT.
-$2 : 27. The Great sage Yasistha has described
about the power of the phenomenal emanation, by
many fables. I am going to describe about them.
28. The .power of the phenomenal emanation
is quite distinct from the world, which it has created,
also it is distinct from its creator Iswar. The
action of the fire is to burn, and its support is
ash. Tne burning power can be distinguished from
fire and ash.
29. The pot which is dependent for its
existence on earth, yet it is quite distinct from the
five qualities of earth.
30. Earth is the* cause of the existence of a
pot, yet earth itself has no neck, etc., like a pot,
although all the qualities' of earth are not existing
in a pot, still it cannot exist without earth. There¬
fore, no one can define this cause of existence.
31. Earth has the quality of the existence of
a pot, without earth, a pot cannot be created. It
itself cannot create a pot, so the help of a potter
is required to convert it into a pot.
32. The combination of earth, its qualities,
etc., and being helped by a potter create a pot.
Ignorant people without thinking anything about
them, define this combined state of earth as a pot.
33. Before a potter creates a pot, we cannot
define this earth as pot. It can only be defined as
a pot, after the potter creates it.
WtSffty
PANCHADASHI
34. There is nothing more in a pot than earth.
Because—for want of earth, a pot cannot exist—
add also no distinction exists between a pot and
earth, we cannot find a pot. in earth, before the earth
is converted by a potter into a pot.
- 33. As, energy or power is a wonderful thing,
likewise, the object is also a wonderful object. The
hidden power of earth when revealed, by a potter,
converts itself into a pot.
36. Likewise, the power of the phenomenal
emanation, does not reveal itself before the creation
of an object. After the object is created, then it ,
reveals itself.
37. The Srutti says, that owing to the power
of the phenomenal emanation every created object
is unreal, and earth, from which every object is
created, is real.
38. Names of objects are only produced by
the vibrations of air, their forms are the conversion
from the original forms, so they are unreal, only
earth is the real object.
39 . Known state, unknown state and their
origin, among them, the first-mentioned two states,
are distinguished by time, but their origin is the J
caiise of their existence, so it is real.
40 <fc 41. Though,, pots and other objects are
unreal, yet they seem true. Their existence and
destruction are seen by ps. After their creation
PANCHAD A3B1.
name to them.
iu6u ueniii'uoeiuu people call them
Therefore, their name and form are
men, so it mast, be false.
42. As, an object is created and destroyed,
and is known by a name, so it cannot be real, like,
its origin, the earth.
43. But whether in known or unknown states
as they are a conversion from the origin, so they
cannot be real like earth.
44. If pots and other objects are false, then
how can one’s own knowledge of a pot be satisfied
by knowing earth ?
45. To that my answer is, when you know
earth, its origin, as real, then our knowledge of a
pot must be satisfied by that. Satisfaction means
knowing it properly, it does not mean, about its
ignorance.
46. As, no one thinks a shadow to be real, like
wise, though one sees a pot, etc., still one ought to
think it as unreal. This thought can be defined as
satisfaction. .
47. The Vedantic doctrine also ' upholds the
abovementioned opinion. This knowledge can be
defined as Purusartha siddhj, ( fhf% )• Earth
can be defined as the Bibarta cause of the existence
of: a pot. * * »
PANCHADASHI.
48. Because it does not change the form alto¬
gether like milk, when converted into curd, so this
canpot be defined as Parinam. Ornaments made of
gold, gold though •converted into another shape,
yet it does not change its original colour, etc.
49. If you say after a pot is broken into pieces,
its broken fragments are not like earth, so it can be
defined, as the change of form. To that my answer
is, the broken fragments are actually earth. They
are nothing but earth. We can perceive this better
in the case of gold ornaments. But once milk
converts itself into curd, it cannot become milk
again. Therefore, this can be defined as Parinam.
50. Though Parinam can be attributed to
milk, yet it does not affect in any way our attribu¬
tion of Bibarta to earth;
y v # . ■ # ' l 'r: V. I
51. According to the opinion of the followers
of Arambhabad, the defect of repetition can be attri- j
buted to a pot. Because, its qualities, actions and
the cause of existence must be admitted. There¬
fore, their existence here are better not to be ad¬
mitted'.
52.- The Great sage Aruni (^fsr) has cited
the examples of earth, gold, and iron, to prove the
unreality of this world By thinking of them one
can easily understand about the unreality of this
world. The knowledge of the cause of existence
PANCHADASHI.
us understand about all objects producec
rora the same cause.
53. I am going to describe later on, how from
the cause of th,e existence, of an.object, which is real,
how unreal objects produced from the same, can be
ascertained. The conversion of earth into a 'pot is
defined by people as Karyya ()• The form is
unreal, but the earth is real. The knowledge of origin
is produced from the above-mentioned knowledge.
54. There is no necessity of knowing this
unreal part of an object. The True Knowledge is
the cause of the Purusartha siddhi. The false
knowlege cannot be a “pa rt of the same.
55. By reading the above-mentioned SloJca
I come to know, that b^ knowing the cause—one
understands an object’s actions. The knowledge
of earth • produces the knowledge of earth. But I
cannot understand how the knowledge of the cause
can produce the knowledge of actions of an object.
56. You need not think of that, because, in
actions of an object, the cause of the existence of
an object, which is real, is existing. He who knows
about the abovementioned facts, does not feel
surprised, but an ignorant man feels’awfully sur¬
prised.
57. Among the Aramhha, the Parinam, and
the Secular causes, the knowledge of any one of
then, helps us* to knbw the other causes. An igno-
PAN CHAD A SHI.
Jl
man becomes surprised when he hears
the abovementioned facts. Their surprise in no
way, can be appeased.
58. For convincing the pupils about the Unity
of the,Great Soul, the Chandagya Srutti (f tW apfej
says, the knowledge of one object, helps us to under¬
stand about all objects of the same nature.. The
abovementioned facts do not mean about the
knowledge of many objects.
59. As, by knowing one earthen pot, all differ¬
ent earthen pots of the same nature can be known,
likewise, by knowing the Great Soul, everything in
this universe can be known.
60. The Great Soul is ever present, ever true,
and the source of all pleasure. This world is a
mortal object. The Tapania Sruttis say in the
abovementioned way, because they describe about
the Great Soul.
61. Arum says the Great Soul is only Real.
The followers of the Rigveda say, that He is the source
of all Knowledge only. Sanat Kumar says, He is the
source of all Pleasure only. Other sages have also
said in the abovementioned way.
62. Before the creation of this world, the
Great Soul, thought about the form of every object,
and their respective names, after that, from His
will this world was produced. 1
PATS CHAD AS HI.
. w-l*m
This power of the Great Soul revealed
itself after the creation, as the name and form of
an object. This Great creative power of the Great
Soul is known as AhbyaJcritta
64. The Great unchangeable Soul becomes
changed by the phenomenal emanation. This can
be defined as Prahriti and the changed Great Soul
become^ known as Male (ntf)*).
65. From this Maie first the space is produced,
the existence and its self-revealment is real, but the
qualities of space are unreal.
66. Because before the creation and during
destruction of the space, its qualities cannot exist,
therefore, they are unreal, the Object which remains
the same, in past, present and after destruction
can only be termed as Real.
67. In the twenty-eighth Sloka of the second
chapter in Bhagabat. Gita, Sreekrishna addresses the
following to Arjuna:—“ Oh Arjuna , the objects
cannot exist before creation, neither can they exist
after destruction, their existence after creation and
before destruction can be defined as unreal.”
68. As a pot cannot exist without earth, like¬
wise, every object has the power of revealment and
existence and is either enjoyed or despised by us,
in the same way space can be defined and explained.
69. If space can be separated from space then
nothing can be felt of it, except its existence, etc.
II
PANCHADASHI.
u say that, then we can feel nothing, but emptfc'
ness, I define that even as Existence.
70. By its self-revealment we can, conceive
about its existence, and if one shows indifference
to this existence of space, then it becomes a source of
pleasure to him. Every object which is always
favourable and never contrary to us, can be. defined '
as an object of enjoyment.
71. Favourable objects are a source of pleasure,
but unfavourable objects are a source of sorrow.
After the want of the abovementioned facts, the
pleasure constantly reveals itself. This pleasure
is known as pleasure derived from the. Soul, there is
no chance of sorrow’s contaminating it.
72. When this pleasure derived from the Soul
becomes’ permanent in a man, then, the worldly
pleasures and sorrows Danish away immediately.
Because the worldly pleasures and sorrows are not
everlasting.
73. In the abovementioned Slokas, I have
described about the existence, etc., and favourable¬
ness of space, in the abovementioned ways we can.
ascertain about the existence, etc., of air, fire, this
physical- body of ours, etc.
74 & 75. Motion and touch are the two qual¬
ities of air. Burning and revealing itself are the
two qualities of fire. Liquidity is the only quality
of water. Hardness is the only quality of earth.
Ml Msr#
PAN CHAD ASHI.
2 '
teabovementioned way all the natural qualities
of elements can be ascertained, it becomes then
easy to ascertain the qualities of herbs, Gross body,
space, food grains, etc. •
76. Always think that though the Great- Soul
is styled by various names, yet, He is one and only.
He is unchangeable.
77. Names and forms are unreal, if you think
and attribute them to the Great Soul, then, they
seem like bubbles on the Ocean.
78. After knowing the Great Soul one can
easily know that name, etc., are all unreal.
79. When one becomes certain of the un¬
reality of this Duality, then he only can perceive the
Great Soul. At that time one forgets about the
name and form of objects.
80. When once a man succeeds in attaining
the True Knowledge, then he thoroughly knows about
I his Own Soul. He attains Salvation, it does not
then affect his knowledge in any way. Even
. if his Gross body dies, the knowledge remains
I the same.
i?..:: 81. If one constantly thinks of the'Great-Soul,
talks about Him to other people, by that he can
gradually attain the concentration of mind. The
abovementioned facts can be defined as the practice
of the attainment of’the, Great Soul.
16
misTny
PANCHADASHI.
Jy 82. If one constantly practises in the above-
mentioned way for some time, then his worldly
thoughts gradually vanish away.
83. As, earth .produces pot, etc., likewise, this
phenomenal emanation created by the Great Soul,
produces many unreal objects. Also guides us and
makes us imagine many wonderful things
84. As in a dream, a man dreams many wonder¬
ful dreams, likewise, this phenomenal emanation
sometimes makes us think about, even the non¬
existence of the Great Soul.
85. In dream, one thinks that he is travelling
in space, or his head is chopped off, or meets his
dead dear ones, etc.
86. During dream one cannot rarely think
about the possibility or an impossibility of an oc¬
currence. During that time, whatever he dreams,
he thinks them to be true.
87. When dream can perform such wonders,
then is it at all surprising that the phenomenal eman¬
ation can perform greater wonders ?
88. As a dreaming man dreams about many
different things, likewise, this phenomenal emana¬
tion changes the Great unchangeable Soul to a
great extent.
89. Space, air, (ire, water, earth, universe,
men, animals, and mountains can be defined as a
change of the Great Soul. Again, this change is
PAN CHADAfeHI.
our intelligence existing in connection witr
Consciousness.
90. One can perceive the existence of the Great
Soul in every animate and inanimate objects. Only
name and form distinguish one from another.
91. As, on a piece of canvas, painted portraits
exist, likewise, this name, form, etc., exist in con¬
nection with the Great Soul. . He who disregards
the name and form, can perceive the Great Soul.
92. As, one disregards a ^shadow, likewise, when
one succeeds in disregarding the name and form,
then he can be defined, as one loving the only Great
Soul.
93. As, a man cannot rely on an imaginary
object., likewise, everyone > ought to disregard the
name and form.
94. As, thoughts appear and disappear, so,
every object is produced arid destroyed by the
creative power of the Great Soul.
95. As, infancy and youth cannot everlastingly
remain in this Gross body. As, youth is an impos¬
sibility to an inanimate object. As, dead people
cannot come back. » jj
96. Likewise, our thoughts, customs, etc'.., are
mortal. Though they seem True, yet one ought to
think about them as Unreal.
»
97. When one can -get over custoihs, etc.,
then only he can constantly devote his time to the
PANCHADASHI.
ought of the Great Soul. Because, being guided
bv illusion, people become addicted to this world.
98. As, a rushing stream cannot dislodge a
huge stone, likewise,.-a sage after forgetting the name
and .'form, cannot be troubled by anything what¬
soever.
99. As, in a mirror, one can see reflected 'the
images of every object—likewise, everything is re¬
vealed by the Great Soul.
100. As, one cannot see his own image without
the help of a mirror, likewise, nothing can be revealed
without the Great Soul.
101. When once out thoughts become ad¬
dicted to the Great Soul, they then can think of
nothing else.
102 & 103. Now I have finished describing
about the Great Soul, let everyone think of Him
and find peace in Him. I have also described about
the unreality of everything, also about the enjoy¬
ment of the Heavenly pleasure.
* . CHAPTER XIV.
Feeling the' pleasure derived after attaining
KNOWLEDGE, .WHICH IS A PART AND PARCEL’ OF
HEAVENLY PLEASURE.
1. After ‘knowing about the Soul in any one
way of the following three ways, one can know about
the Great §pul, viz .:—
(1) Knowing about the Soul according to
the Yoga system.
(2) Knowing about the Soul after discoursing
about it in the logical and the philo¬
sophical way. 1
(3) Knowing about the Unity after ascer¬
taining about the falsity of the Duality,
the sage who knows about the Great
Soul, I am going to describe about
the pleasure, derived from knowledge,
and felt by him.
2 & 3. Like the pleasure derived from prop¬
erty this pleasure also exists in connection with
the intelligence. For want of sorrow, in this, this
pleasure can be divided into four parts, viz .:—
(1) Dispeller of sorrow* altogether. .
(2) Producer of a desired object, immediately
along with, desire.
NUMS7/jy
PAN C HAD A SHX«
<SL
it
V
(3) The feeler of satisfaction.
(4) The feeler of pleasure and happines;
derived after getting Up object.
4. Sorrow can be divided into two parts, viz .:—
(1) Sorrow derived from the world; pp-
(2) And sorrow derived from our mind. fc
The Brihadaranyak Srutti v ^ z
describes the way by which we can • dispel tl
worldly sorrows. . ,
J _ and.
5. One who thinks himself to be the Great Soy
r pp
as his Soul is a part and parcel of the Great Soul, ci ,
he again be willingly guided by desires ?
6. The Vedanta describes and mentions about
the two different kinds of soul, viz.: —(1) The Great
Soul; and (2) the Individual Soul. As the Great Sou
is existing within the Gross, casual and subtil,
bodies, therefore, this Great Soul is known as th^
Individual Soul, and this Individual Soul is enjoying
everything as life.
7. The Great Soul, being quite distinct from
name v>nd form is enjoyed by us. By knowing Him,
one comes to know about the unreality of the name
and form.
8. After imagining pleasure, one suffers, being
guided by desires. It has already been said that our
three different bodies suffer, from disease peculiar
tc' them. Our Soul never suffers.
i
«l mtffy
PANCHADASHI,
' 4 . Our Gross body suffers from the bodily
diseases, our casual body suffers from desires, and
„ . the subtile body suffers from diseases inherited from
the Gross and the casual bodies.
10. After knowing the Great Soul, the sage,
t perceives about the unreality of every object'and con-
* stantly enjoys.
11 When one comes to know about the Indi¬
vidual Soul, then the casual and subtile bodies can¬
not suffer any longer.
12. Our thoughts about Virtue and Sin can
be defined as the mental sorrow. I have described
how to dispel the abovementioned sorrow in my last
chapter. He who can dispel the abovementioned
sorrow, nothing then can trouble him any longer.
13. As, water cannot remain on the l’eaves of a
lotus plant, likewise, sorfow cannot approach a sage
who has attained the True Knowledge.
14. As, everything is reduced to ashes by fire,
likewise, the True Knowledge dispels all sorrow.
15. In the thirty-seventh Sloka of the fourth
chapter in Bhagabat Gita, SreeJcrishna addresses the
following to Arjuna :—‘ ‘ Oh Arjuna, as fire reduces
everything to ash, likewise, all sorrow is,dispelled
by the True Knowledge.”
16. He who has forgotten the “ Self ” and
is not addicted to this World, if he kills a man, even
then, he do4s not’ begome contaminated by Sin.
PANCHADASHI.
17. A sage can in no way be contaminate
•y Sin. It means that a man who has attained the ;
True Knowledge cannot commit a Sin.
18. As, he never puffers from desires, so he must f
be free from all sorrow. He always enjoys' everlasting j
bliss.
19. Whether a sage performs worldly actions
or enjoys with women, Stc., he cannot think of the Life
and Self. He only remains alive, for the actions of
' his former life. ‘ i
20. He enjoys all pleasure. His fruit of his.
past actions gradually wears off, and he becomes
free from illusion.
21 & 22. What a young,, strong, educated healthy
emperor enjoys, a sage enjoys much more than that.
23. A sage and an emperor cannot be, guided
by customs, because one has renounced all, -another
is the leader of all. An emperor is not satisfied
because he is guided by illusion, whereas, the sage
is constantly enjoying heavenly bliss, so a sage is
superior to the mightiest emperor of the world.
24 & 25. One can find and know about the un¬
reality of the objects of enjoyment after reading
the Sastras. The emperor Vrihadrath vf )
has described about their unreality. He has described
about the faults of this Gross body, mind, and luck,
•tc.; as, a man cannot like to eat the vomit of $
FANCHADASHI.
dog, Co, after knowing the unreality of everything,
a man cannot be addicted to them any more.
26 &,27. An emperor, tlipugh he may be devoid
of want, yet he is constantly, suffering mentally for
the protection, etc., of his kingdom, but a sage never
suffers from anything, therefore, a sage is ■mote happy
than ait emperor.
28 & 29.' A man owing to his actions in this
world, may b.e born in the family of a Gandharba,
i.e., a demi-god said to be the choristers of heaven,
and enjoy in heaven, that man can be defined as a ■
Marita GimdMrba and owing to actions,
if lie performs virtuoifs actions in Heaven, then he
can be defined as the Deba Gandharba
30. A man who enjoys pleasure, ii'f ter,perform¬
ing religious ceremonies, for their departed ancestors,
can be defined as the Pitrananda (f^i^ RUf).
31. He who becomes a Devata from the begin¬
ning, can be defined as the Ajan Devata (^I^RcfR^Sl);
and he who b ymtes a Devata after performing reli¬
gious ceremonies, can be defined as the Karma.Devata..
32. Yam, Agni, Indra, VrihasfaUi, «etc., are
known as Devatas by birth, the pleasure they enjoy
can be defiiied as the Devananda (oRR^)-
33. Every Devata tries to attain better position,
but the pleasure a sagti enjoys after knowing l lie
Great Soul, i.% most supreme.
panchadasih.
*§L
: ■ - 34 , An emperor is never in want because he
has got abundance of everything at his command,
but a sage never requires anything on account of
hi,? suppression of all desires. So the feeling of
disdainment ” is more praiseworthy in a sage
than in an emperor. In case, the said emperor be¬
comes poor, lie must certainly be wanting to have
his empire back.
35. The enjoyment of a sage qan be defined as
o Sarba Kamapti (T<J^Wf«), and as he perceives
every object in equal light, therefore, this pleasure
can also be defined as Sarbananda (jpjffjRr).
36. Though the ignorant man enjoys the same
pleasure during sleep, yet he forgets about it. The
■Srutti, says, he who knows about the Great Soul
enjoys all pleasure.
37. The followers of the Sam Veda
always praises this Soul as the Self, they say, “ I am
enjoying, I am eating, etc. 5 ’
38. I have now finished about describing the I
want of all sorrow and of the heavenly enjoyment.
Always think in the abovementioned way.
39. I have also described about them in my
previous chapter. Always think about them for
the purpose of attaining the True Knowledge.
40. He who reads this chapter and constantly
th’uks of the same may attain Salvation and enjoy
Heavenly bliss.
\ ’' . ’ T-
CHAPTER XV.
The Feeling of enjoyment derived from pro¬
perty. It can be defined as a help to the
'Attainment of the heavenly pleasure.
1 . Now f am going,to describe about the plea¬
sure derived from the enjoyment of property. This
pleasure can.be defined as a help to the attainment
of the Heavenly pleasure. , .
2 . The Srutti defines it as a part and parcel
of the Heavenly pleasure. The Gre,at Soul is even
existing in this pleasure. He is the soubce of this plea¬
sure, therefore, it can bo defined as a part and parcel
of the Heavenly pleasure. We enjoy a very minute
part of the enjoyment derived from property.
3 . Our feelings and nature can be divided
into three parts, viz* :
(1) A man of placid feelings and nature.
(2) A man of violent feelings ahd nature.
(3) A man of cowardly nature and feelings .
A man who has renounced all sensual pleasur
and by nature forgiving and of a broad temporal
and feelings—cap be defined as a man ol
nature and’feelings,-
mtSr/fy
PAXCHADASHI.
Love of property, great attachment to clear
ones, always guided by violent temper and desires,
can be described as a man of terrific nature and feel-
mgs. A man who is always guided by'fear—can be
defined as a man of cowardly nature and feelings.
5. The abovementioned three different feel¬
ings and nature are existing in connection with the
consciousness. Only a man of the placid nature and
feelings can feel the Heavenly pleasure.
«. The Srutti says, that, a man can conceive
about the Great Soul, according to his own particu¬
lar nature. The Vedanta also upholds the above-
mentioned doctrine.
7. I he Great Soul is existing in every object.
A^d being present in men of different nature, so He
seems and appears different to each man.
>S. As, the rays of the moon does net reflect
clearly-on dirty water, only on clear water, it can be
seen clearly, so according to the nature of a man,
he can feel or cannot feel about the existence of the
Great Soul.
.1. A man ox the terrific or cowardly natures
and feelings—cannot feel the Heavenly ' pleasure,
whereas, a man of placid mature can feel the .existence.
r this Heavenly pleasure.
IQ. As hot water takes, the quality of heat from
mt. it does not reveal the form of fire, likewise,
... the Heavenly pleasure is present within the,
PANCHADASHI.
having a terrific or cowardly nature, eanno
feel tlie existence of this pleasure.
11, As fuel reveals tfie form of fire, likewise,
a man of placid nature co-n feel the existence of
the Heavenly pleasure. . ,
■ 12. The objects are existing, being Supported
by .the creative power of the Great Soul—w T e can
easily feel .this. * m
13 .. A man having either the terrific or the cow¬
ardly nature can never eajoy the Heavenly pleasure ,
But a man possessed of the placid nature can enjoy
the Heavenly pleasure.
14 & 15. When one desires for any object, then
this desire being guided by the strand of activity
becomes intensified; at that time, one cannot either
'obtain the desired object or feel happy. The feeling
of a.failure in anticipation intensifies sorrow, again,
this intensified sorrow leads one to anger.
16. If that man does not succeed in suppressing
the anger, then the anger leads to mental depression.
This depression can be defined as the change of the
form of the ignorance. At that time no one can en¬
joy pleasure.
17. The pleasure ong enjoys "after. obtaining
the desired object can be defined as the HctTsa
Its enjoyment produces great pleasure.
18. One feels the greatest pleasure aft*r re¬
nouncing all the worldly actions and enjoyments.
PANCHADASHI.
freedom from
VI? W-'yS >» ' " '
the pleasure he enjoys may be defined as the
supreme pleasure.
19. The feeling of pleasure is nothing, but th r
r reflection of the individual consciousness. Because,
the feelings are existing in connection with conscious¬
ness.
20 . The presence of the Great Soul can be
felt in the following three different, ways,' viz .:—
jl) consciousness; (2) pleasure; and (3) existence.
Inanimate objects, such as mountain, etc., prove the
existence of the Great Soul.
21. Intelligence existing in connection with
the cowardly and the terrific natures reveals presence
add consciousness of the Great Soul, but intelligence
existing in connection with the placid nature reveals
the existence, consciousness and the pleasure bf the
Great Soul. This eftn be defined as the Missra Brah-
mcijnan
22. We have described separately about the
Yoga and the knowledge of Self or Soul, they can be
defined as .Amissra Bmhmajnan
23. The following three qualities can be attri¬
buted to the phenomenal emanation, viz.:- —(1) un¬
reality ; (2) inanimation; and (3) sorrow. Flowers
prow about’ its unreality. Stones, etc., prove its
inanimation.
PANCHADASHI.
'■fl ^ ; ■■■■swvzvUB
Intelligence, existing in connection , with
the terrific and cowardly natures, always reveal sor-.
row. The phenomenal emanation is revealing every¬
thing. The placid nature reveals pleasure and/inani¬
mation, therefore, this is known as Miasra.
25. Therefore, the knowledge about the Great'
' Soul, can be divided info two parts, viz.: —( 1 ) Mima
and (2) Amissra. One who is desirous of knowing,
Him, must give up the worldly objects beforehand.
‘26. He must forget names and forms, also give
up the terrific and cowardly habits, and then contem¬
plate about the Great Soul.
27. In the placid nature, peace, pleasure and
knowledge exist together. A good man or a bad
man, or a man having neither good nor bad qualities,
think, according to their mental conditions, of the
Great ,Stml.
28. A man who never thinks of the Great Soul
can be defined as a bad man. A man of that nature
ught to worship an idol and to make his mind
setter, he ought to try to prolong the enjoyment
derived from the worldly affairs.
2 b. He, by that, can gradually free himself
from desires, and thinks about better things.
30. Knowledge and Yoga are not Dhyan
They are known as Brahma Vidya ; afi
becoming perfect in Dhyan one attains ‘the Bn
Vidya.
pANCHADASHI
31. After one is perfect in this Brahma Vidya ,
then he can perceive the Great Soul. At that time,
the sage perceives everything in’equal light.*
, 32. Owing to .illusion one perceives the
difference between objects, but after attaining the
True Knbwleclge, no distinction is perciivabie ^y the
ige.
33. After one succeeds in dispelling the sense
of difference, then the Great Soul .reyeals himseF
‘to him. At that time the Tripzitti cannot exist
*> That state can be defined as the Vumanan-la
34. This pleasure derived' from property helps
in attaining the Heavenly pleasure.
fc :
i
M
r... 35. By reading and thinking about this Hea.
venly pleasure—one saves himself from the miseries >
of this world. > .
13»
VJ*
HV
cC^S
*Qv*
THE END.
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